Acts 2:1--9:43

The Holy Spirit and the Day of Pentecost

2:1 Now ¹  when the day of Pentecost had come, they were all together in one place. 2:2 Suddenly ²  a sound ³  like a violent wind blowing ⁴  came from heaven ⁵  and filled the entire house where they were sitting. 2:3 And tongues spreading out like a fire ⁶  appeared to them and came to rest on each one of them. 2:4 All ⁷  of them were filled with the Holy Spirit, and they began to speak in other languages ⁸  as the Spirit enabled them. ⁹ 

2:5 Now there were devout Jews ¹⁰  from every nation under heaven residing in Jerusalem. ¹¹  2:6 When this sound ¹²  occurred, a crowd gathered and was in confusion, ¹³  because each one heard them speaking in his own language. 2:7 Completely baffled, they said, ¹⁴  “Aren’t ¹⁵  all these who are speaking Galileans? 2:8 And how is it that each one of us hears them ¹⁶  in our own native language? ¹⁷  2:9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, ¹⁸  2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, ¹⁹  and visitors from Rome, ²⁰  2:11 both Jews and proselytes, ²¹  Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” ²²  2:12 All were astounded and greatly confused, saying to one another, “What does this mean?” 2:13 But others jeered at the speakers, ²³  saying, “They are drunk on new wine!” ²⁴ 

Peter’s Address on the Day of Pentecost

2:14 But Peter stood up ²⁵  with the eleven, raised his voice, and addressed them: “You men of Judea ²⁶  and all you who live in Jerusalem, ²⁷  know this ²⁸  and listen carefully to what I say. 2:15 In spite of what you think, these men are not drunk, ²⁹  for it is only nine o’clock in the morning. ³⁰  2:16 But this is what was spoken about through the prophet Joel: ³¹ 

2:17 ‘And in the last days ³²  it will be,’ God says,

‘that I will pour out my Spirit on all people, ³³ 

and your sons and your daughters will prophesy,

and your young men will see visions,

and your old men will dream dreams.

2:18 Even on my servants, ³⁴  both men and women,

I will pour out my Spirit in those days, and they will prophesy. ³⁵ 

2:19 And I will perform wonders in the sky ³⁶  above

and miraculous signs ³⁷  on the earth below,

blood and fire and clouds of smoke.

2:20 The sun will be changed to darkness

and the moon to blood

before the great and glorious ³⁸  day of the Lord comes.

2:21 And then ³⁹  everyone who calls on the name of the Lord will be saved.’ ⁴⁰ 

2:22 “Men of Israel, ⁴¹  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ⁴²  wonders, and miraculous signs ⁴³  that God performed among you through him, just as you yourselves know – 2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ⁴⁴  by nailing him to a cross at the hands of Gentiles. ⁴⁵  2:24 But God raised him up, ⁴⁶  having released ⁴⁷  him from the pains ⁴⁸  of death, because it was not possible for him to be held in its power. ⁴⁹  2:25 For David says about him,

‘I saw the Lord always in front of me, ⁵⁰ 

for he is at my right hand so that I will not be shaken.

2:26 Therefore my heart was glad and my tongue rejoiced;

my body ⁵¹  also will live in hope,

2:27 because you will not leave my soul in Hades, ⁵² 

nor permit your Holy One to experience ⁵³  decay.

2:28 You have made known to me the paths of life;

you will make me full of joy with your presence.’ ⁵⁴ 

2:29 “Brothers, ⁵⁵  I can speak confidently ⁵⁶  to you about our forefather ⁵⁷  David, that he both died and was buried, and his tomb is with us to this day. 2:30 So then, because ⁵⁸  he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants ⁵⁹  on his throne, ⁶⁰  2:31 David by foreseeing this ⁶¹  spoke about the resurrection of the Christ, ⁶²  that he was neither abandoned to Hades, ⁶³  nor did his body ⁶⁴  experience ⁶⁵  decay. ⁶⁶  2:32 This Jesus God raised up, and we are all witnesses of it. ⁶⁷  2:33 So then, exalted ⁶⁸  to the right hand ⁶⁹  of God, and having received ⁷⁰  the promise of the Holy Spirit ⁷¹  from the Father, he has poured out ⁷²  what you both see and hear. 2:34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit ⁷³  at my right hand

2:35 until I make your enemies a footstool ⁷⁴  for your feet.”’ ⁷⁵ 

2:36 Therefore let all the house of Israel know beyond a doubt ⁷⁶  that God has made this Jesus whom you crucified ⁷⁷  both Lord ⁷⁸  and Christ.” ⁷⁹ 

The Response to Peter’s Address

2:37 Now when they heard this, ⁸⁰  they were acutely distressed ⁸¹  and said to Peter and the rest of the apostles, “What should we do, brothers?” 2:38 Peter said to them, “Repent, and each one of you be baptized ⁸²  in the name of Jesus Christ ⁸³  for ⁸⁴  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ⁸⁵  2:39 For the promise ⁸⁶  is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.” 2:40 With many other words he testified ⁸⁷  and exhorted them saying, “Save yourselves from this perverse ⁸⁸  generation!” 2:41 So those who accepted ⁸⁹  his message ⁹⁰  were baptized, and that day about three thousand people ⁹¹  were added. ⁹² 

The Fellowship of the Early Believers

2:42 They were devoting themselves to the apostles’ teaching and to fellowship, ⁹³  to the breaking of bread and to prayer. ⁹⁴  2:43 Reverential awe ⁹⁵  came over everyone, ⁹⁶  and many wonders and miraculous signs ⁹⁷  came about by the apostles. 2:44 All who believed were together and held ⁹⁸  everything in common, 2:45 and they began selling ⁹⁹  their property ¹⁰⁰  and possessions and distributing the proceeds ¹⁰¹  to everyone, as anyone had need. 2:46 Every day ¹⁰²  they continued to gather together by common consent in the temple courts, ¹⁰³  breaking bread from ¹⁰⁴  house to house, sharing their food with glad ¹⁰⁵  and humble hearts, ¹⁰⁶  2:47 praising God and having the good will ¹⁰⁷  of all the people. And the Lord was adding to their number every day ¹⁰⁸  those who were being saved.

Peter and John Heal a Lame Man at the Temple

3:1 Now Peter and John were going up to the temple at the time ¹⁰⁹  for prayer, ¹¹⁰  at three o’clock in the afternoon. ¹¹¹  3:2 And a man lame ¹¹²  from birth ¹¹³  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ¹¹⁴  so he could beg for money ¹¹⁵  from those going into the temple courts. ¹¹⁶  3:3 When he saw Peter and John about to go into the temple courts, ¹¹⁷  he asked them for money. ¹¹⁸  3:4 Peter looked directly ¹¹⁹  at him (as did John) and said, “Look at us!” 3:5 So the lame man ¹²⁰  paid attention to them, expecting to receive something from them. 3:6 But Peter said, “I have no silver or gold, ¹²¹  but what I do have I give you. In the name ¹²²  of Jesus Christ ¹²³  the Nazarene, stand up and ¹²⁴  walk!” 3:7 Then ¹²⁵  Peter ¹²⁶  took hold ¹²⁷  of him by the right hand and raised him up, and at once the man’s ¹²⁸  feet and ankles were made strong. ¹²⁹  3:8 He ¹³⁰  jumped up, ¹³¹  stood and began walking around, and he entered the temple courts ¹³²  with them, walking and leaping and praising God. 3:9 All ¹³³  the people saw him walking and praising God, 3:10 and they recognized him as the man who used to sit and ask for donations ¹³⁴  at the Beautiful Gate of the temple, and they were filled with astonishment and amazement ¹³⁵  at what had happened to him.

Peter Addresses the Crowd

3:11 While the man ¹³⁶  was hanging on to Peter and John, all the people, completely astounded, ran together to them in the covered walkway ¹³⁷  called Solomon’s Portico. ¹³⁸  3:12 When Peter saw this, he declared to the people, “Men of Israel, ¹³⁹  why are you amazed at this? Why ¹⁴⁰  do you stare at us as if we had made this man ¹⁴¹  walk by our own power or piety? 3:13 The God of Abraham, Isaac, and Jacob, ¹⁴²  the God of our forefathers, ¹⁴³  has glorified ¹⁴⁴  his servant ¹⁴⁵  Jesus, whom you handed over and rejected ¹⁴⁶  in the presence of Pilate after he had decided ¹⁴⁷  to release him. 3:14 But you rejected ¹⁴⁸  the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed ¹⁴⁹  the Originator ¹⁵⁰  of life, whom God raised ¹⁵¹  from the dead. To this fact we are witnesses! ¹⁵²  3:16 And on the basis of faith in Jesus’ ¹⁵³  name, ¹⁵⁴  his very name has made this man – whom you see and know – strong. The ¹⁵⁵  faith that is through Jesus ¹⁵⁶  has given him this complete health in the presence ¹⁵⁷  of you all. 3:17 And now, brothers, I know you acted in ignorance, ¹⁵⁸  as your rulers did too. 3:18 But the things God foretold ¹⁵⁹  long ago through ¹⁶⁰  all the prophets – that his Christ ¹⁶¹  would suffer – he has fulfilled in this way. 3:19 Therefore repent and turn back so that your sins may be wiped out, 3:20 so that times of refreshing ¹⁶²  may come from the presence of the Lord, ¹⁶³  and so that he may send the Messiah ¹⁶⁴  appointed ¹⁶⁵  for you – that is, Jesus. 3:21 This one ¹⁶⁶  heaven must ¹⁶⁷  receive until the time all things are restored, ¹⁶⁸  which God declared ¹⁶⁹  from times long ago ¹⁷⁰  through his holy prophets. 3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ¹⁷¹  him in everything he tells you. ¹⁷²  3:23 Every person ¹⁷³  who does not obey that prophet will be destroyed and thus removed ¹⁷⁴  from the people.’ ¹⁷⁵  3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced ¹⁷⁶  these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ¹⁷⁷  saying to Abraham, ‘And in your descendants ¹⁷⁸  all the nations ¹⁷⁹  of the earth will be blessed.’ ¹⁸⁰  3:26 God raised up ¹⁸¹  his servant and sent him first to you, to bless you by turning ¹⁸²  each one of you from your iniquities.” ¹⁸³ 

The Arrest and Trial of Peter and John

4:1 While Peter and John ¹⁸⁴  were speaking to the people, the priests and the commander ¹⁸⁵  of the temple guard ¹⁸⁶  and the Sadducees ¹⁸⁷  came up ¹⁸⁸  to them, 4:2 angry ¹⁸⁹  because they were teaching the people and announcing ¹⁹⁰  in Jesus the resurrection of the dead. 4:3 So ¹⁹¹  they seized ¹⁹²  them and put them in jail ¹⁹³  until the next day (for it was already evening). 4:4 But many of those who had listened to ¹⁹⁴  the message ¹⁹⁵  believed, and the number of the men ¹⁹⁶  came to about five thousand.

4:5 On the next day, ¹⁹⁷  their rulers, elders, and experts in the law ¹⁹⁸  came together ¹⁹⁹  in Jerusalem. ²⁰⁰  4:6 Annas the high priest was there, and Caiaphas, John, Alexander, and others who were members of the high priest’s family. ²⁰¹  4:7 After ²⁰²  making Peter and John ²⁰³  stand in their midst, they began to inquire, “By what power or by what name ²⁰⁴  did you do this?” 4:8 Then Peter, filled with the Holy Spirit, ²⁰⁵  replied, ²⁰⁶  “Rulers of the people and elders, ²⁰⁷  4:9 if ²⁰⁸  we are being examined ²⁰⁹  today for a good deed ²¹⁰  done to a sick man – by what means this man was healed ²¹¹  – 4:10 let it be known to all of you and to all the people of Israel that by the name of Jesus Christ ²¹²  the Nazarene whom you crucified, whom God raised from the dead, this man stands before you healthy. 4:11 This Jesus ²¹³  is the stone that was rejected by you, ²¹⁴  the builders, that has become the cornerstone. ²¹⁵  4:12 And there is salvation in no one else, for there is no other name under heaven given among people ²¹⁶  by which we must ²¹⁷  be saved.”

4:13 When they saw the boldness ²¹⁸  of Peter and John, and discovered ²¹⁹  that they were uneducated ²²⁰  and ordinary ²²¹  men, they were amazed and recognized these men had been with Jesus. 4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ²²²  4:15 But when they had ordered them to go outside the council, ²²³  they began to confer with one another, 4:16 saying, “What should we do with these men? For it is plain ²²⁴  to all who live in Jerusalem that a notable miraculous sign ²²⁵  has come about through them, ²²⁶  and we cannot deny it. 4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ²²⁷  to anyone in this name.” 4:18 And they called them in and ordered ²²⁸  them not to speak or teach at all in the name ²²⁹  of Jesus. 4:19 But Peter and John replied, ²³⁰  “Whether it is right before God to obey ²³¹  you rather than God, you decide, 4:20 for it is impossible ²³²  for us not to speak about what we have seen and heard.” 4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising ²³³  God for what had happened. 4:22 For the man, on whom this miraculous sign ²³⁴  of healing had been performed, ²³⁵  was over forty years old.

The Followers of Jesus Pray for Boldness

4:23 When they were released, Peter and John ²³⁶  went to their fellow believers ²³⁷  and reported everything the high priests and the elders had said to them. 4:24 When they heard this, they raised their voices to God with one mind ²³⁸  and said, “Master of all, ²³⁹  you who made the heaven, the earth, ²⁴⁰  the sea, and everything that is in them, 4:25 who said by the Holy Spirit through ²⁴¹  your servant David our forefather, ²⁴² 

‘Why do the nations ²⁴³  rage, ²⁴⁴ 

and the peoples plot foolish ²⁴⁵  things?

4:26 The kings of the earth stood together, ²⁴⁶ 

and the rulers assembled together,

against the Lord and against his ²⁴⁷  Christ.’ ²⁴⁸ 

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ²⁴⁹  your holy servant Jesus, whom you anointed, ²⁵⁰  4:28 to do as much as your power ²⁵¹  and your plan ²⁵²  had decided beforehand ²⁵³  would happen. 4:29 And now, Lord, pay attention to ²⁵⁴  their threats, and grant ²⁵⁵  to your servants ²⁵⁶  to speak your message ²⁵⁷  with great courage, ²⁵⁸  4:30 while you extend your hand to heal, and to bring about miraculous signs ²⁵⁹  and wonders through the name of your holy servant Jesus.” 4:31 When ²⁶⁰  they had prayed, the place where they were assembled together was shaken, ²⁶¹  and they were all filled with the Holy Spirit and began to speak ²⁶²  the word of God ²⁶³  courageously. ²⁶⁴ 

Conditions Among the Early Believers

4:32 The group of those who believed were of one heart and mind, ²⁶⁵  and no one said that any of his possessions was his own, but everything was held in common. ²⁶⁶  4:33 With ²⁶⁷  great power the apostles were giving testimony ²⁶⁸  to the resurrection of the Lord Jesus, and great grace was on them all. 4:34 For there was no one needy ²⁶⁹  among them, because those who were owners of land or houses were selling ²⁷⁰  them ²⁷¹  and bringing the proceeds from the sales 4:35 and placing them at the apostles’ feet. The proceeds ²⁷²  were distributed to each, as anyone had need. 4:36 So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”), ²⁷³  4:37 sold ²⁷⁴  a field ²⁷⁵  that belonged to him and brought the money ²⁷⁶  and placed it at the apostles’ feet.

The Judgment on Ananias and Sapphira

5:1 Now a man named Ananias, together with Sapphira his wife, sold a piece of property. 5:2 He ²⁷⁷  kept back for himself part of the proceeds with his wife’s knowledge; he brought ²⁷⁸  only part of it and placed it at the apostles’ feet. 5:3 But Peter said, “Ananias, why has Satan filled ²⁷⁹  your heart to lie to the Holy Spirit and keep back for yourself part of the proceeds from the sale of ²⁸⁰  the land? 5:4 Before it was sold, ²⁸¹  did it not ²⁸²  belong to you? And when it was sold, was the money ²⁸³  not at your disposal? How have you thought up this deed in your heart? ²⁸⁴  You have not lied to people ²⁸⁵  but to God!”

5:5 When Ananias heard these words he collapsed and died, and great fear gripped ²⁸⁶  all who heard about it. 5:6 So the young men came, ²⁸⁷  wrapped him up, ²⁸⁸  carried him out, and buried ²⁸⁹  him. 5:7 After an interval of about three hours, ²⁹⁰  his wife came in, but she did not know ²⁹¹  what had happened. 5:8 Peter said to her, “Tell me, were the two of you ²⁹²  paid this amount ²⁹³  for the land?” Sapphira ²⁹⁴  said, “Yes, that much.” 5:9 Peter then told her, “Why have you agreed together to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!” 5:10 At once ²⁹⁵  she collapsed at his feet and died. So when the young men came in, they found her dead, and they carried her out and buried her beside her husband. 5:11 Great ²⁹⁶  fear gripped ²⁹⁷  the whole church ²⁹⁸  and all who heard about these things.

The Apostles Perform Miraculous Signs and Wonders

5:12 Now many miraculous signs ²⁹⁹  and wonders came about among the people through the hands of the apostles. By ³⁰⁰  common consent ³⁰¹  they were all meeting together in Solomon’s Portico. ³⁰²  5:13 None of the rest dared to join them, ³⁰³  but the people held them in high honor. ³⁰⁴  5:14 More and more believers in the Lord were added to their number, ³⁰⁵  crowds of both men and women. 5:15 Thus ³⁰⁶  they even carried the sick out into the streets, and put them on cots and pallets, so that when Peter came by at least his shadow would fall on some of them. 5:16 A crowd of people from the towns around Jerusalem ³⁰⁷  also came together, bringing the sick and those troubled by unclean spirits. ³⁰⁸  They ³⁰⁹  were all ³¹⁰  being healed.

Further Trouble for the Apostles

5:17 Now the high priest rose up, and all those with him (that is, the religious party of the Sadducees ³¹¹ ), ³¹²  and they were filled with jealousy. ³¹³  5:18 They ³¹⁴  laid hands on ³¹⁵  the apostles and put them in a public jail. 5:19 But during the night an angel of the Lord ³¹⁶  opened ³¹⁷  the doors of the prison, ³¹⁸  led them out, ³¹⁹  and said, 5:20 “Go and stand in the temple courts ³²⁰  and proclaim ³²¹  to the people all the words of this life.” 5:21 When they heard this, they entered the temple courts ³²²  at daybreak and began teaching. ³²³ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ³²⁴  – that is, the whole high council ³²⁵  of the Israelites ³²⁶  – and sent to the jail to have the apostles ³²⁷  brought before them. ³²⁸  5:22 But the officers ³²⁹  who came for them ³³⁰  did not find them in the prison, so they returned and reported, ³³¹  5:23 “We found the jail locked securely and the guards standing at the doors, but when we opened them, ³³²  we found no one inside.” 5:24 Now when the commander ³³³  of the temple guard ³³⁴  and the chief priests heard this report, ³³⁵  they were greatly puzzled concerning it, ³³⁶  wondering what this could ³³⁷  be. 5:25 But someone came and reported to them, “Look! The men you put in prison are standing in the temple courts ³³⁸  and teaching ³³⁹  the people!” 5:26 Then the commander ³⁴⁰  of the temple guard ³⁴¹  went with the officers ³⁴²  and brought the apostles ³⁴³  without the use of force ³⁴⁴  (for they were afraid of being stoned by the people). ³⁴⁵ 

5:27 When they had brought them, they stood them before the council, ³⁴⁶  and the high priest questioned ³⁴⁷  them, 5:28 saying, “We gave ³⁴⁸  you strict orders ³⁴⁹  not to teach in this name. ³⁵⁰  Look, ³⁵¹  you have filled Jerusalem ³⁵²  with your teaching, and you intend to bring this man’s blood ³⁵³  on us!” 5:29 But Peter and the apostles replied, ³⁵⁴  “We must obey ³⁵⁵  God rather than people. ³⁵⁶  5:30 The God of our forefathers ³⁵⁷  raised up Jesus, whom you seized and killed by hanging him on a tree. ³⁵⁸  5:31 God exalted him ³⁵⁹  to his right hand as Leader ³⁶⁰  and Savior, to give repentance to Israel and forgiveness of sins. ³⁶¹  5:32 And we are witnesses of these events, ³⁶²  and so is the Holy Spirit whom God has given to those who obey ³⁶³  him.”

5:33 Now when they heard this, they became furious ³⁶⁴  and wanted to execute them. ³⁶⁵  5:34 But a Pharisee ³⁶⁶  whose name was Gamaliel, ³⁶⁷  a teacher of the law who was respected by all the people, stood up ³⁶⁸  in the council ³⁶⁹  and ordered the men to be put outside for a short time. 5:35 Then he said to the council, ³⁷⁰  “Men of Israel, ³⁷¹  pay close attention to ³⁷²  what you are about to do to these men. 5:36 For some time ago ³⁷³  Theudas rose up, claiming to be somebody, and about four hundred men joined him. He ³⁷⁴  was killed, and all who followed him were dispersed and nothing came of it. ³⁷⁵  5:37 After him Judas the Galilean arose in the days of the census, ³⁷⁶  and incited people to follow him in revolt. ³⁷⁷  He too was killed, and all who followed him were scattered. 5:38 So in this case I say to you, stay away from these men and leave them alone, because if this plan or this undertaking originates with people, ³⁷⁸  it will come to nothing, ³⁷⁹  5:39 but if ³⁸⁰  it is from God, you will not be able to stop them, or you may even be found ³⁸¹  fighting against God.” He convinced them, ³⁸²  5:40 and they summoned the apostles and had them beaten. ³⁸³  Then ³⁸⁴  they ordered them not to speak in the name of Jesus and released them. 5:41 So they left the council rejoicing because they had been considered worthy ³⁸⁵  to suffer dishonor for the sake of the name. ³⁸⁶  5:42 And every day both in the temple courts ³⁸⁷  and from house to house, they did not stop teaching and proclaiming the good news ³⁸⁸  that Jesus was the Christ. ³⁸⁹ 

The Appointment of the First Seven Deacons

6:1 Now in those ³⁹⁰  days, when the disciples were growing in number, ³⁹¹  a complaint arose on the part of the Greek-speaking Jews ³⁹²  against the native Hebraic Jews, ³⁹³  because their widows ³⁹⁴  were being overlooked ³⁹⁵  in the daily distribution of food. ³⁹⁶  6:2 So the twelve ³⁹⁷  called ³⁹⁸  the whole group ³⁹⁹  of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. ⁴⁰⁰  6:3 But carefully select from among you, brothers, ⁴⁰¹  seven ⁴⁰²  men who are well-attested, ⁴⁰³  full of the Spirit and of wisdom, whom we may put in charge ⁴⁰⁴  of this necessary task. ⁴⁰⁵  6:4 But we will devote ourselves to prayer and to the ministry of the word.” 6:5 The ⁴⁰⁶  proposal pleased the entire group, so ⁴⁰⁷  they chose Stephen, a man full of faith and of the Holy Spirit, with ⁴⁰⁸  Philip, ⁴⁰⁹  Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism ⁴¹⁰  from Antioch. ⁴¹¹  6:6 They stood these men before the apostles, who prayed ⁴¹²  and placed ⁴¹³  their hands on them. 6:7 The word of God continued to spread, ⁴¹⁴  the number of disciples in Jerusalem ⁴¹⁵  increased greatly, and a large group ⁴¹⁶  of priests became obedient to the faith.

Stephen is Arrested

6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs ⁴¹⁷  among the people. 6:9 But some men from the Synagogue ⁴¹⁸  of the Freedmen (as it was called), ⁴¹⁹  both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, ⁴²⁰  stood up and argued with Stephen. 6:10 Yet ⁴²¹  they were not able to resist ⁴²²  the wisdom and the Spirit with which he spoke. 6:11 Then they secretly instigated ⁴²³  some men to say, “We have heard this man ⁴²⁴  speaking blasphemous words against Moses and God.” 6:12 They incited the people, the ⁴²⁵  elders, and the experts in the law; ⁴²⁶  then they approached Stephen, ⁴²⁷  seized him, and brought him before the council. ⁴²⁸  6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ⁴²⁹  and the law. ⁴³⁰  6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ⁴³¹  that Moses handed down to us.” 6:15 All ⁴³²  who were sitting in the council ⁴³³  looked intently at Stephen ⁴³⁴  and saw his face was like the face of an angel. ⁴³⁵ 

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ⁴³⁶  7:2 So he replied, ⁴³⁷  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ⁴³⁸  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.’ ⁴³⁹  7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God ⁴⁴⁰  made him move ⁴⁴¹  to this country where you now live. 7:5 He ⁴⁴²  did not give any of it to him for an inheritance, ⁴⁴³  not even a foot of ground, ⁴⁴⁴  yet God ⁴⁴⁵  promised to give it to him as his possession, and to his descendants after him, ⁴⁴⁶  even though Abraham ⁴⁴⁷  as yet had no child. 7:6 But God spoke as follows: ‘Your ⁴⁴⁸  descendants will be foreigners ⁴⁴⁹  in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. ⁴⁵⁰  7:7 But I will punish ⁴⁵¹  the nation they serve as slaves,’ said God, ‘and after these things they will come out of there ⁴⁵²  and worship ⁴⁵³  me in this place.’ ⁴⁵⁴  7:8 Then God ⁴⁵⁵  gave Abraham ⁴⁵⁶  the covenant ⁴⁵⁷  of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, ⁴⁵⁸  and Isaac became the father of ⁴⁵⁹  Jacob, and Jacob of the twelve patriarchs. ⁴⁶⁰  7:9 The ⁴⁶¹  patriarchs, because they were jealous of Joseph, sold ⁴⁶²  him into Egypt. But ⁴⁶³  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 ⁴⁶⁴  him ruler over Egypt and over all his household. 7:11 Then a famine occurred throughout ⁴⁶⁵  Egypt and Canaan, causing ⁴⁶⁶  great suffering, and our ⁴⁶⁷  ancestors ⁴⁶⁸  could not find food. 7:12 So when Jacob heard that there was grain ⁴⁶⁹  in Egypt, he sent our ancestors ⁴⁷⁰  there ⁴⁷¹  the first time. 7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family ⁴⁷²  became known to Pharaoh. 7:14 So Joseph sent a message ⁴⁷³  and invited ⁴⁷⁴  his father Jacob and all his relatives to come, seventy-five people ⁴⁷⁵  in all. 7:15 So Jacob went down to Egypt and died there, ⁴⁷⁶  along with our ancestors, ⁴⁷⁷  7:16 and their bones ⁴⁷⁸  were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money ⁴⁷⁹  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, ⁴⁸⁰  the people increased greatly in number ⁴⁸¹  in Egypt, 7:18 until another king who did not know about ⁴⁸²  Joseph ruled ⁴⁸³  over Egypt. ⁴⁸⁴  7:19 This was the one who exploited ⁴⁸⁵  our people ⁴⁸⁶  and was cruel to our ancestors, ⁴⁸⁷  forcing them to abandon ⁴⁸⁸  their infants so they would die. ⁴⁸⁹  7:20 At that time Moses was born, and he was beautiful ⁴⁹⁰  to God. For ⁴⁹¹  three months he was brought up in his father’s house, 7:21 and when he had been abandoned, ⁴⁹²  Pharaoh’s daughter adopted ⁴⁹³  him and brought him up ⁴⁹⁴  as her own son. 7:22 So Moses was trained ⁴⁹⁵  in all the wisdom of the Egyptians and was powerful ⁴⁹⁶  in his words and deeds. 7:23 But when he was about forty years old, it entered his mind ⁴⁹⁷  to visit his fellow countrymen ⁴⁹⁸  the Israelites. ⁴⁹⁹  7:24 When ⁵⁰⁰  he saw one of them being hurt unfairly, ⁵⁰¹  Moses ⁵⁰²  came to his defense ⁵⁰³  and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people ⁵⁰⁴  would understand that God was delivering them ⁵⁰⁵  through him, ⁵⁰⁶  but they did not understand. ⁵⁰⁷  7:26 The next day Moses ⁵⁰⁸  saw two men ⁵⁰⁹  fighting, and tried to make peace between ⁵¹⁰  them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed ⁵¹¹  Moses ⁵¹²  aside, saying, ‘Who made ⁵¹³  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?’ ⁵¹⁴  7:29 When the man said this, ⁵¹⁵  Moses fled and became a foreigner ⁵¹⁶  in the land of Midian, where he became the father of two sons.

7:30 “After ⁵¹⁷  forty years had passed, an angel appeared to him in the desert ⁵¹⁸  of Mount Sinai, in the flame of a burning bush. ⁵¹⁹  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, ⁵²⁰  the God of Abraham, Isaac, ⁵²¹  and Jacob.’ ⁵²²  Moses began to tremble and did not dare to look more closely. ⁵²³  7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. ⁵²⁴  7:34 I have certainly seen the suffering ⁵²⁵  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ⁵²⁶  Now ⁵²⁷  come, I will send you to Egypt.’ ⁵²⁸  7:35 This same ⁵²⁹  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ⁵³⁰  God sent as both ruler and deliverer ⁵³¹  through the hand of the angel ⁵³²  who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs ⁵³³  in the land of Egypt, ⁵³⁴  at ⁵³⁵  the Red Sea, and in the wilderness ⁵³⁶  for forty years. 7:37 This is the Moses who said to the Israelites, ⁵³⁷  ‘God will raise up for you a prophet like me from among your brothers.’ ⁵³⁸  7:38 This is the man who was in the congregation ⁵³⁹  in the wilderness ⁵⁴⁰  with the angel who spoke to him at Mount Sinai, and with our ancestors, ⁵⁴¹  and he ⁵⁴²  received living oracles ⁵⁴³  to give to you. ⁵⁴⁴  7:39 Our ⁵⁴⁵  ancestors ⁵⁴⁶  were unwilling to obey ⁵⁴⁷  him, but pushed him aside ⁵⁴⁸  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 ⁵⁴⁹  – we do not know what has happened to him!’ ⁵⁵⁰  7:41 At ⁵⁵¹  that time ⁵⁵²  they made an idol in the form of a calf, ⁵⁵³  brought ⁵⁵⁴  a sacrifice to the idol, and began rejoicing ⁵⁵⁵  in the works of their hands. ⁵⁵⁶  7:42 But God turned away from them and gave them over ⁵⁵⁷  to worship the host ⁵⁵⁸  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ⁵⁵⁹  forty years in the wilderness, was it, ⁵⁶⁰  house of Israel? 7:43 But you took along the tabernacle ⁵⁶¹  of Moloch ⁵⁶²  and the star of the ⁵⁶³  god Rephan, ⁵⁶⁴  the images you made to worship, but I will deport ⁵⁶⁵  you beyond Babylon.’ ⁵⁶⁶  7:44 Our ancestors ⁵⁶⁷  had the tabernacle ⁵⁶⁸  of testimony in the wilderness, ⁵⁶⁹  just as God ⁵⁷⁰  who spoke to Moses ordered him ⁵⁷¹  to make it according to the design he had seen. 7:45 Our ⁵⁷²  ancestors ⁵⁷³  received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, ⁵⁷⁴  until the time ⁵⁷⁵  of David. 7:46 He ⁵⁷⁶  found favor ⁵⁷⁷  with ⁵⁷⁸  God and asked that he could ⁵⁷⁹  find a dwelling place ⁵⁸⁰  for the house ⁵⁸¹  of Jacob. 7:47 But Solomon built a house ⁵⁸²  for him. 7:48 Yet the Most High ⁵⁸³  does not live in houses made by human hands, ⁵⁸⁴  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? ⁵⁸⁵ 

7:50 Did my hand ⁵⁸⁶  not make all these things?’ ⁵⁸⁷ 

7:51 “You stubborn ⁵⁸⁸  people, with uncircumcised ⁵⁸⁹  hearts and ears! ⁵⁹⁰  You are always resisting the Holy Spirit, like your ancestors ⁵⁹¹  did! 7:52 Which of the prophets did your ancestors ⁵⁹²  not persecute? ⁵⁹³  They ⁵⁹⁴  killed those who foretold long ago the coming of the Righteous One, ⁵⁹⁵  whose betrayers and murderers you have now become! ⁵⁹⁶  7:53 You ⁵⁹⁷  received the law by decrees given by angels, ⁵⁹⁸  but you did not obey ⁵⁹⁹  it.” ⁶⁰⁰ 

Stephen is Killed

7:54 When they heard these things, they became furious ⁶⁰¹  and ground their teeth ⁶⁰²  at him. 7:55 But Stephen, ⁶⁰³  full ⁶⁰⁴  of the Holy Spirit, looked intently ⁶⁰⁵  toward heaven and saw the glory of God, and Jesus standing ⁶⁰⁶  at the right hand of God. 7:56 “Look!” he said. ⁶⁰⁷  “I see the heavens opened, and the Son of Man standing at the right hand of God!” 7:57 But they covered their ears, ⁶⁰⁸  shouting out with a loud voice, and rushed at him with one intent. 7:58 When ⁶⁰⁹  they had driven him out of the city, they began to stone him, ⁶¹⁰  and the witnesses laid their cloaks ⁶¹¹  at the feet of a young man named Saul. 7:59 They ⁶¹²  continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!” 7:60 Then he fell ⁶¹³  to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” ⁶¹⁴  When ⁶¹⁵  he had said this, he died. ⁶¹⁶  8:1 And Saul agreed completely with killing ⁶¹⁷  him.

Saul Begins to Persecute the Church

Now on that day a great ⁶¹⁸  persecution began ⁶¹⁹  against the church in Jerusalem, ⁶²⁰  and all ⁶²¹  except the apostles were forced to scatter throughout the regions ⁶²²  of Judea and Samaria. 8:2 Some ⁶²³  devout men buried Stephen and made loud lamentation ⁶²⁴  over him. ⁶²⁵  8:3 But Saul was trying to destroy ⁶²⁶  the church; entering one house after another, he dragged off ⁶²⁷  both men and women and put them in prison. ⁶²⁸ 

Philip Preaches in Samaria

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 ⁶²⁹  and began proclaiming ⁶³⁰  the Christ ⁶³¹  to them. 8:6 The crowds were paying attention with one mind to what Philip said, ⁶³²  as they heard and saw the miraculous signs ⁶³³  he was performing. 8:7 For unclean spirits, ⁶³⁴  crying with loud shrieks, were coming out of many who were possessed, ⁶³⁵  and many paralyzed and lame people were healed. 8:8 So there was ⁶³⁶  great joy ⁶³⁷  in that city.

8:9 Now in that city was a man named Simon, who had been practicing magic ⁶³⁸  and amazing the people of Samaria, claiming to be someone great. 8:10 All the people, ⁶³⁹  from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” ⁶⁴⁰  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 ⁶⁴¹  and the name of Jesus Christ, ⁶⁴²  they began to be baptized, ⁶⁴³  both men and women. 8:13 Even Simon himself believed, and after he was baptized, he stayed close to ⁶⁴⁴  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ⁶⁴⁵ 

8:14 Now when the apostles in Jerusalem ⁶⁴⁶  heard that Samaria had accepted the word ⁶⁴⁷  of God, they sent ⁶⁴⁸  Peter and John to them. 8:15 These two ⁶⁴⁹  went down and prayed for them so that they would receive the Holy Spirit. 8:16 (For the Spirit ⁶⁵⁰  had not yet come upon ⁶⁵¹  any of them, but they had only been baptized in the name of the Lord Jesus.) ⁶⁵²  8:17 Then Peter and John placed their hands on the Samaritans, ⁶⁵³  and they received the Holy Spirit. ⁶⁵⁴ 

8:18 Now Simon, when he saw that the Spirit ⁶⁵⁵  was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power ⁶⁵⁶  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, ⁶⁵⁷  because you thought you could acquire ⁶⁵⁸  God’s gift with money! 8:21 You have no share or part ⁶⁵⁹  in this matter ⁶⁶⁰  because your heart is not right before God! 8:22 Therefore repent of this wickedness of yours, and pray to the Lord ⁶⁶¹  that he may perhaps forgive you for the intent of your heart. ⁶⁶²  8:23 For I see that you are bitterly envious ⁶⁶³  and in bondage to sin.” 8:24 But Simon replied, ⁶⁶⁴  “You pray to the Lord for me so that nothing of what you have said may happen to ⁶⁶⁵  me.”

8:25 So after Peter and John ⁶⁶⁶  had solemnly testified ⁶⁶⁷  and spoken the word of the Lord, ⁶⁶⁸  they started back to Jerusalem, proclaiming ⁶⁶⁹  the good news to many Samaritan villages ⁶⁷⁰  as they went. ⁶⁷¹ 

Philip and the Ethiopian Eunuch

8:26 Then an angel of the Lord ⁶⁷²  said to Philip, ⁶⁷³  “Get up and go south ⁶⁷⁴  on the road that goes down from Jerusalem ⁶⁷⁵  to Gaza.” (This is a desert ⁶⁷⁶  road.) ⁶⁷⁷  8:27 So ⁶⁷⁸  he got up ⁶⁷⁹  and went. There ⁶⁸⁰  he met ⁶⁸¹  an Ethiopian eunuch, ⁶⁸²  a court official of Candace, ⁶⁸³  queen of the Ethiopians, who was in charge of all her treasury. He ⁶⁸⁴  had come to Jerusalem to worship, ⁶⁸⁵  8:28 and was returning home, sitting ⁶⁸⁶  in his chariot, reading ⁶⁸⁷  the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up ⁶⁸⁸  to it ⁶⁸⁹  and heard the man ⁶⁹⁰  reading Isaiah the prophet. He ⁶⁹¹  asked him, ⁶⁹²  “Do you understand what you’re reading?” 8:31 The man ⁶⁹³  replied, “How in the world can I, ⁶⁹⁴  unless someone guides me?” So he invited Philip to come up and sit with him. 8:32 Now the passage of scripture the man ⁶⁹⁵  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ⁶⁹⁶  not open his mouth.

8:33 In humiliation ⁶⁹⁷  justice was taken from him. ⁶⁹⁸ 

Who can describe his posterity? ⁶⁹⁹ 

For his life was taken away ⁷⁰⁰  from the earth.” ⁷⁰¹ 

8:34 Then the eunuch said ⁷⁰²  to Philip, “Please tell me, ⁷⁰³  who is the prophet saying this about – himself or someone else?” ⁷⁰⁴  8:35 So Philip started speaking, ⁷⁰⁵  and beginning with this scripture ⁷⁰⁶  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 ⁷⁰⁷  from being baptized?” 8:37 [[EMPTY]] ⁷⁰⁸  8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, ⁷⁰⁹  and Philip baptized ⁷¹⁰  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 ⁷¹¹  went on his way rejoicing. ⁷¹²  8:40 Philip, however, found himself ⁷¹³  at Azotus, ⁷¹⁴  and as he passed through the area, ⁷¹⁵  he proclaimed the good news ⁷¹⁶  to all the towns ⁷¹⁷  until he came to Caesarea. ⁷¹⁸ 

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ⁷¹⁹  to murder ⁷²⁰  the Lord’s disciples, went to the high priest 9:2 and requested letters from him to the synagogues ⁷²¹  in Damascus, so that if he found any who belonged to the Way, ⁷²²  either men or women, he could bring them as prisoners ⁷²³  to Jerusalem. ⁷²⁴  9:3 As he was going along, approaching ⁷²⁵  Damascus, suddenly a light from heaven flashed ⁷²⁶  around him. 9:4 He ⁷²⁷  fell to the ground and heard a voice saying to him, “Saul, Saul, ⁷²⁸  why are you persecuting me?” ⁷²⁹  9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting! 9:6 But stand up ⁷³⁰  and enter the city and you will be told ⁷³¹  what you must do.” 9:7 (Now the men ⁷³²  who were traveling with him stood there speechless, ⁷³³  because they heard the voice but saw no one.) ⁷³⁴  9:8 So Saul got up from the ground, but although his eyes were open, ⁷³⁵  he could see nothing. ⁷³⁶  Leading him by the hand, his companions ⁷³⁷  brought him into Damascus. 9:9 For ⁷³⁸  three days he could not see, and he neither ate nor drank anything. ⁷³⁹ 

9:10 Now there was a disciple in Damascus named Ananias. The ⁷⁴⁰  Lord ⁷⁴¹  said to him in a vision, “Ananias,” and he replied, “Here I am, ⁷⁴²  Lord.” 9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ⁷⁴³  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 ⁷⁴⁴  a man named Ananias come in and place his hands on him so that he may see again.” 9:13 But Ananias replied, ⁷⁴⁵  “Lord, I have heard from many people ⁷⁴⁶  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 ⁷⁴⁷  all who call on your name!” ⁷⁴⁸  9:15 But the Lord said to him, “Go, because this man is my chosen instrument ⁷⁴⁹  to carry my name before Gentiles and kings and the people of Israel. ⁷⁵⁰  9:16 For I will show him how much he must suffer for the sake of my name.” ⁷⁵¹  9:17 So Ananias departed and entered the house, placed ⁷⁵²  his hands on Saul ⁷⁵³  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ⁷⁵⁴  has sent me so that you may see again and be filled with the Holy Spirit.” ⁷⁵⁵  9:18 Immediately ⁷⁵⁶  something like scales ⁷⁵⁷  fell from his eyes, and he could see again. He ⁷⁵⁸  got up and was baptized, 9:19 and after taking some food, his strength returned.

For several days ⁷⁵⁹  he was with the disciples in Damascus, 9:20 and immediately he began to proclaim Jesus in the synagogues, ⁷⁶⁰  saying, “This man is the Son of God.” ⁷⁶¹  9:21 All ⁷⁶²  who heard him were amazed and were saying, “Is this not ⁷⁶³  the man who in Jerusalem was ravaging ⁷⁶⁴  those who call on this name, and who had come here to bring them as prisoners ⁷⁶⁵  to the chief priests?” 9:22 But Saul became more and more capable, ⁷⁶⁶  and was causing consternation ⁷⁶⁷  among the Jews who lived in Damascus by proving ⁷⁶⁸  that Jesus ⁷⁶⁹  is the Christ. ⁷⁷⁰ 

Saul’s Escape from Damascus

9:23 Now after some days had passed, the Jews plotted ⁷⁷¹  together to kill him, 9:24 but Saul learned of their plot against him. ⁷⁷²  They were also watching ⁷⁷³  the city gates ⁷⁷⁴  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 ⁷⁷⁵  in the wall by lowering him in a basket. ⁷⁷⁶ 

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ⁷⁷⁷  he attempted to associate ⁷⁷⁸  with the disciples, and they were all afraid of him, because they did not believe ⁷⁷⁹  that he was a disciple. 9:27 But Barnabas took ⁷⁸⁰  Saul, ⁷⁸¹  brought ⁷⁸²  him to the apostles, and related to them how he had seen the Lord on the road, that ⁷⁸³  the Lord had spoken to him, and how in Damascus he had spoken out boldly ⁷⁸⁴  in the name of Jesus. 9:28 So he was staying with them, associating openly with them ⁷⁸⁵  in Jerusalem, speaking out boldly in the name of the Lord. 9:29 He was speaking and debating ⁷⁸⁶  with the Greek-speaking Jews, ⁷⁸⁷  but they were trying to kill him. 9:30 When the brothers found out about this, they brought him down to Caesarea ⁷⁸⁸  and sent him away to Tarsus.

9:31 Then ⁷⁸⁹  the church throughout Judea, Galilee, ⁷⁹⁰  and Samaria experienced ⁷⁹¹  peace and thus was strengthened. ⁷⁹²  Living ⁷⁹³  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ⁷⁹⁴  increased in numbers.

Peter Heals Aeneas

9:32 Now ⁷⁹⁵  as Peter was traveling around from place to place, ⁷⁹⁶  he also came down to the saints who lived in Lydda. ⁷⁹⁷  9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because ⁷⁹⁸  he was paralyzed. 9:34 Peter ⁷⁹⁹  said to him, “Aeneas, Jesus the Christ ⁸⁰⁰  heals you. Get up and make your own bed!” ⁸⁰¹  And immediately he got up. 9:35 All ⁸⁰²  those who lived in Lydda ⁸⁰³  and Sharon ⁸⁰⁴  saw him, and they ⁸⁰⁵  turned ⁸⁰⁶  to the Lord.

Peter Raises Dorcas

9:36 Now in Joppa ⁸⁰⁷  there was a disciple named Tabitha (which in translation means ⁸⁰⁸  Dorcas). ⁸⁰⁹  She was continually doing good deeds and acts of charity. ⁸¹⁰  9:37 At that time ⁸¹¹  she became sick ⁸¹²  and died. When they had washed ⁸¹³  her body, ⁸¹⁴  they placed it in an upstairs room. 9:38 Because Lydda ⁸¹⁵  was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.” ⁸¹⁶  9:39 So Peter got up and went with them, and ⁸¹⁷  when he arrived ⁸¹⁸  they brought him to the upper room. All ⁸¹⁹  the widows stood beside him, crying and showing him ⁸²⁰  the tunics ⁸²¹  and other clothing ⁸²²  Dorcas used to make ⁸²³  while she was with them. 9:40 But Peter sent them all outside, ⁸²⁴  knelt down, ⁸²⁵  and prayed. Turning ⁸²⁶  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ⁸²⁷  9:41 He gave ⁸²⁸  her his hand and helped her get up. Then he called ⁸²⁹  the saints and widows and presented her alive. 9:42 This became known throughout all ⁸³⁰  Joppa, and many believed in the Lord. ⁸³¹  9:43 So ⁸³²  Peter ⁸³³  stayed many days in Joppa with a man named ⁸³⁴  Simon, a tanner. ⁸³⁵ 

[2:1]  ¹ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[2:2]  ² tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.

[2:2]  ³ tn Or “a noise.”

[2:2]  ⁴ tn While φέρω (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (feromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoh).

[2:2]  ⁵ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[2:3]  ³ tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.

[2:4]  ⁴ 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.

[2:4]  ⁵ tn The Greek term is γλώσσαις (glwssai"), the same word used for the tongues of fire.

[2:4]  ⁶ tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apofqengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).

[2:5]  ⁵ tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikew) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (ajnhr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.

[2:5]  ⁶ tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”

[2:6]  ⁶ tn Or “this noise.”

[2:6]  ⁷ tn Or “was bewildered.”

[2:7]  ⁷ tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existhmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).

[2:7]  ⁸ tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:8]  ⁸ tn Grk “we hear them, each one of us.”

[2:8]  ⁹ tn Grk “in our own language in which we were born.”

[2:9]  ⁹ 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.

[2:10]  ¹⁰ tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

[2:10]  ¹¹ map For location see JP4 A1.

[2:11]  ¹¹ sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.

[2:11]  ¹² tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou qeou) has been translated as a subjective genitive.

[2:13]  ¹² tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.

[2:13]  ¹³ tn Grk “They are full of new wine!”

[2:14]  ¹³ tn Grk “standing up.” The participle σταθείς (staqei") has been translated as a finite verb due to requirements of contemporary English style.

[2:14]  ¹⁴ tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:14]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:14]  ¹⁶ tn Grk “let this be known to you.” The passive construction has been translated as an active for stylistic reasons.

[2:15]  ¹⁴ tn Grk “These men are not drunk, as you suppose.”

[2:15]  ¹⁵ tn Grk “only the third hour.”

[2:16]  ¹⁵ sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.

[2:17]  ¹⁶ sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”

[2:17]  ¹⁷ tn Grk “on all flesh.”

[2:18]  ¹⁷ tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is not conspicuous here; hence, the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[2:18]  ¹⁸ sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.

[2:19]  ¹⁸ tn Or “in the heaven.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context. Here, in contrast to “the earth below,” a reference to the sky is more likely.

[2:19]  ¹⁹ tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.

[2:20]  ¹⁹ tn Or “and wonderful.”

[2:21]  ²⁰ tn Grk “And it will be that.”

[2:21]  ²¹ sn A quotation from Joel 2:28-32.

[2:22]  ²¹ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ²² tn Or “miraculous deeds.”

[2:22]  ²³ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[2:23]  ²² tn Or “you killed.”

[2:23]  ²³ tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[2:24]  ²³ tn Grk “Whom God raised up.”

[2:24]  ²⁴ tn Or “having freed.”

[2:24]  ²⁵ sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.

[2:24]  ²⁶ tn Or “for him to be held by it” (in either case, “it” refers to death’s power).

[2:25]  ²⁴ tn Or “always before me.”

[2:26]  ²⁵ tn Grk “my flesh.”

[2:27]  ²⁶ tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.

[2:27]  ²⁷ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:28]  ²⁷ sn A quotation from Ps 16:8-11.

[2:29]  ²⁸ tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”

[2:29]  ²⁹ sn Peter’s certainty is based on well-known facts.

[2:29]  ³⁰ tn Or “about our noted ancestor,” “about the patriarch.”

[2:30]  ²⁹ tn The participles ὑπάρχων (Juparcwn) and εἰδώς (eidw") are translated as causal adverbial participles.

[2:30]  ³⁰ tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osfu"), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”

[2:30]  ³¹ sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.

[2:31]  ³⁰ tn Grk “David foreseeing spoke.” The participle προϊδών (proidwn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).

[2:31]  ³¹ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:31]  ³² tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.

[2:31]  ³³ tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”

[2:31]  ³⁴ tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”

[2:31]  ³⁵ sn An allusion to Ps 16:10.

[2:32]  ³¹ tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).

[2:33]  ³² tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ³³ sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ³⁴ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ³⁵ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ³⁶ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[2:34]  ³³ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[2:35]  ³⁴ sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.

[2:35]  ³⁵ sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.

[2:36]  ³⁵ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ³⁶ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ³⁷ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ³⁸ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:37]  ³⁶ tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.

[2:37]  ³⁷ tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).

[2:38]  ³⁷ tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.

[2:38]  ³⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:38]  ³⁹ tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.

[2:38]  ⁴⁰ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[2:39]  ³⁸ sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

[2:40]  ³⁹ tn Or “warned.”

[2:40]  ⁴⁰ tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[2:41]  ⁴⁰ tn Or “who acknowledged the truth of.”

[2:41]  ⁴¹ tn Grk “word.”

[2:41]  ⁴² tn Grk “souls” (here an idiom for the whole person).

[2:41]  ⁴³ tn Or “were won over.”

[2:42]  ⁴¹ sn Fellowship refers here to close association involving mutual involvement and relationships.

[2:42]  ⁴² tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.

[2:43]  ⁴² tn Or “Fear.”

[2:43]  ⁴³ tn Grk “on every soul” (here “soul” is an idiom for the whole person).

[2:43]  ⁴⁴ tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.

[2:44]  ⁴³ tn Grk “had.”

[2:45]  ⁴⁴ tn The imperfect verb has been translated as an ingressive (“began…”). Since in context this is a description of the beginning of the community of believers, it is more likely that these statements refer to the start of various activities and practices that the early church continued for some time.

[2:45]  ⁴⁵ tn It is possible that the first term for property (κτήματα, kthmata) refers to real estate (as later usage seems to indicate) while the second term (ὑπάρξεις, Juparxeis) refers to possessions in general, but it may also be that the two terms are used together for emphasis, simply indicating that all kinds of possessions were being sold. However, if the first term is more specifically a reference to real estate, it foreshadows the incident with Ananias and Sapphira in Acts 5:1-11.

[2:45]  ⁴⁶ tn Grk “distributing them” (αὐτά, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.

[2:46]  ⁴⁵ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:46]  ⁴⁶ tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[2:46]  ⁴⁷ tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).

[2:46]  ⁴⁸ sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).

[2:46]  ⁴⁹ tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.

[2:47]  ⁴⁶ tn Or “the favor.”

[2:47]  ⁴⁷ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:1]  ⁴⁷ tn Grk “hour.”

[3:1]  ⁴⁸ sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.

[3:1]  ⁴⁹ tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).

[3:2]  ⁴⁸ tn Or “crippled.”

[3:2]  ⁴⁹ tn Grk “from his mother’s womb.”

[3:2]  ⁵⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ⁵¹ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ⁵² tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  ⁴⁹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:3]  ⁵⁰ tn Grk “alms.” See the note on the word “money” in the previous verse.

[3:4]  ⁵⁰ tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.

[3:5]  ⁵¹ tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.

[3:6]  ⁵² tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai crusion) as an idiom that is a generic expression for currency, thus “money.”

[3:6]  ⁵³ sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).

[3:6]  ⁵⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:6]  ⁵⁵ tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 Ï lat sy mae bo. The external testimony is thus fairly evenly divided, with few but important representatives of the Alexandrian and Western texttypes supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, hgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.

[3:7]  ⁵³ tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.

[3:7]  ⁵⁴ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[3:7]  ⁵⁵ tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.

[3:7]  ⁵⁶ tn Grk “his”; the referent (the man) has been specified in the translation for clarity.

[3:7]  ⁵⁷ sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.

[3:8]  ⁵⁴ tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[3:8]  ⁵⁵ tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomeno") has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.

[3:8]  ⁵⁶ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:9]  ⁵⁵ 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.

[3:10]  ⁵⁶ tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.

[3:10]  ⁵⁷ sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).

[3:11]  ⁵⁷ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[3:11]  ⁵⁸ tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.

[3:11]  ⁵⁹ sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.

[3:12]  ⁵⁸ tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andre" Israhlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).

[3:12]  ⁵⁹ tn Grk “or why.”

[3:12]  ⁶⁰ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[3:13]  ⁵⁹ tc ‡ The repetition of ὁ θεός (Jo qeos, “God”) before the names of Isaac and Jacob is found in Ì⁷⁴ א C (A D without article) 36 104 1175 pc lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 Ï pc. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁷ has the words in brackets, indicating doubts as to their authenticity.

[3:13]  ⁶⁰ tn Or “ancestors”; Grk “fathers.”

[3:13]  ⁶¹ sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.

[3:13]  ⁶² sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.

[3:13]  ⁶³ tn Or “denied,” “disowned.”

[3:13]  ⁶⁴ tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).

[3:14]  ⁶⁰ tn Or “denied,” “disowned.”

[3:15]  ⁶¹ tn Or “You put to death.”

[3:15]  ⁶² tn Or “Founder,” “founding Leader.”

[3:15]  ⁶³ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ⁶⁴ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:16]  ⁶² tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ⁶³ sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.

[3:16]  ⁶⁴ tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.

[3:16]  ⁶⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:16]  ⁶⁶ tn Or “in full view.”

[3:17]  ⁶³ sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”

[3:18]  ⁶⁴ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ⁶⁵ tn Grk “by the mouth of” (an idiom).

[3:18]  ⁶⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:20]  ⁶⁵ tn Or “relief.”

[3:20]  ⁶⁶ tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA²⁷, UBS⁴).

[3:20]  ⁶⁷ tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:20]  ⁶⁸ tn Or “designated in advance.”

[3:21]  ⁶⁶ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ⁶⁷ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ⁶⁸ tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  ⁶⁹ tn Or “spoke.”

[3:21]  ⁷⁰ tn Or “from all ages past.”

[3:22]  ⁶⁷ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ⁶⁸ sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[3:23]  ⁶⁸ tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ⁶⁹ tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.

[3:23]  ⁷⁰ sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.

[3:24]  ⁶⁹ tn Or “proclaimed.”

[3:25]  ⁷⁰ tn Or “forefathers”; Grk “fathers.”

[3:25]  ⁷¹ tn Or “in your offspring”; Grk “in your seed.”

[3:25]  ⁷² tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ⁷³ sn A quotation from Gen 22:18.

[3:26]  ⁷¹ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ⁷² sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ⁷³ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[4:1]  ⁷² tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ⁷³ tn Or “captain.”

[4:1]  ⁷⁴ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  ⁷⁵ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ⁷⁶ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[4:2]  ⁷³ tn Or “greatly annoyed,” “provoked.”

[4:2]  ⁷⁴ tn Or “proclaiming.”

[4:3]  ⁷⁴ tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.

[4:3]  ⁷⁵ tn Or “they arrested”; Grk “they laid hands on.”

[4:3]  ⁷⁶ tn Or “prison,” “custody.”

[4:4]  ⁷⁵ tn Or “had heard.”

[4:4]  ⁷⁶ tn Or “word.”

[4:4]  ⁷⁷ tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anhr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.

[4:5]  ⁷⁶ tn Grk “It happened that on the next day.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[4:5]  ⁷⁷ tn Or “and scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[4:5]  ⁷⁸ tn Or “law assembled,” “law met together.”

[4:5]  ⁷⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:6]  ⁷⁷ sn The high priest’s family. This family controlled the high priesthood as far back as a.d. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).

[4:7]  ⁷⁸ tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.

[4:7]  ⁷⁹ tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.

[4:7]  ⁸⁰ sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?

[4:8]  ⁷⁹ sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

[4:8]  ⁸⁰ tn Grk “Spirit, said to them.”

[4:8]  ⁸¹ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.

[4:9]  ⁸⁰ tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.

[4:9]  ⁸¹ tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.

[4:9]  ⁸² tn Or “for an act of kindness.”

[4:9]  ⁸³ tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.

[4:10]  ⁸¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:11]  ⁸² tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.

[4:11]  ⁸³ tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.

[4:11]  ⁸⁴ sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.

[4:12]  ⁸³ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ⁸⁴ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:13]  ⁸⁴ tn Or “courage.”

[4:13]  ⁸⁵ tn Or “and found out.”

[4:13]  ⁸⁶ sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.

[4:13]  ⁸⁷ tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.

[4:14]  ⁸⁵ tn Or “nothing to say in opposition.”

[4:15]  ⁸⁶ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[4:16]  ⁸⁷ tn Or “evident.”

[4:16]  ⁸⁸ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.

[4:16]  ⁸⁹ tn Or “has been done by them.”

[4:17]  ⁸⁸ tn Or “speak no longer.”

[4:18]  ⁸⁹ tn Or “commanded.”

[4:18]  ⁹⁰ sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.

[4:19]  ⁹⁰ tn Grk “answered and said to them.”

[4:19]  ⁹¹ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14).

[4:20]  ⁹¹ tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.

[4:21]  ⁹² tn Or “glorifying.”

[4:22]  ⁹³ tn Here σημεῖον (shmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. See also the note on this word in v. 16.

[4:22]  ⁹⁴ tn Or “had been done.”

[4:23]  ⁹⁴ tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.

[4:23]  ⁹⁵ tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.

[4:24]  ⁹⁵ sn With one mind. Compare Acts 1:14.

[4:24]  ⁹⁶ tn Or “Lord of all.”

[4:24]  ⁹⁷ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[4:25]  ⁹⁶ tn Grk “by the mouth of” (an idiom).

[4:25]  ⁹⁷ tn Or “ancestor”; Grk “father.”

[4:25]  ⁹⁸ tn Or “Gentiles.”

[4:25]  ⁹⁹ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ¹⁰⁰ tn Or “futile”; traditionally, “vain.”

[4:26]  ⁹⁷ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ⁹⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:26]  ⁹⁹ sn A quotation from Ps 2:1-2.

[4:27]  ⁹⁸ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ⁹⁹ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”

[4:28]  ⁹⁹ tn Grk “hand,” here a metaphor for God’s strength or power or authority.

[4:28]  ¹⁰⁰ tn Or “purpose,” “will.”

[4:28]  ¹⁰¹ tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.

[4:29]  ¹⁰⁰ tn Or “Lord, take notice of.”

[4:29]  ¹⁰¹ sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.

[4:29]  ¹⁰² tn Grk “slaves.” See the note on the word “servants” in 2:18.

[4:29]  ¹⁰³ tn Grk “word.”

[4:29]  ¹⁰⁴ tn Or “with all boldness.”

[4:30]  ¹⁰¹ tn The miraculous nature of these signs is implied in the context.

[4:31]  ¹⁰² tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[4:31]  ¹⁰³ sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.

[4:31]  ¹⁰⁴ tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.

[4:31]  ¹⁰⁵ tn Or “speak God’s message.”

[4:31]  ¹⁰⁶ tn Or “with boldness.”

[4:32]  ¹⁰³ tn Grk “soul.”

[4:32]  ¹⁰⁴ tn Grk “but all things were to them in common.”

[4:33]  ¹⁰⁴ tn Grk “And with.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[4:33]  ¹⁰⁵ tn Or “were witnessing.”

[4:34]  ¹⁰⁵ tn Or “poor.”

[4:34]  ¹⁰⁶ tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.

[4:34]  ¹⁰⁷ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[4:35]  ¹⁰⁶ tn Grk “It” (or “They,” plural). The referent of the understood pronoun subject, the proceeds from the sales, of the verb διεδίδετο (diedideto) has been specified in the translation for clarity.

[4:36]  ¹⁰⁷ sn This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11.

[4:37]  ¹⁰⁸ tn Grk “selling a field that belonged to him, brought” The participle πωλήσας (pwlhsa") has been translated as a finite verb due to requirements of contemporary English style.

[4:37]  ¹⁰⁹ tn Or “a farm.”

[4:37]  ¹¹⁰ tn Normally a reference to actual coins (“currency”). See L&N 6.68.

[5:2]  ¹⁰⁹ tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:2]  ¹¹⁰ tn The participle ἐνέγκας (enenka") has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ¹¹⁰ sn This is a good example of the Greek verb fill (πληρόω, plhrow) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).

[5:3]  ¹¹¹ tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.

[5:4]  ¹¹¹ tn Grk “Remaining to you.”

[5:4]  ¹¹² tn The negative interrogative particle οὐχί (ouci) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).

[5:4]  ¹¹³ tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.

[5:4]  ¹¹⁴ tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.

[5:4]  ¹¹⁵ tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.

[5:5]  ¹¹² tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:6]  ¹¹³ tn Or “arose.”

[5:6]  ¹¹⁴ tn The translation “wrapped up” for συνέστειλαν (sunesteilan) is suggested by L&N 79.119, but another interpretation is possible. The same verb could also be translated “removed” (see L&N 15.200), although that sense appears somewhat redundant and out of sequence with the following verb and participle (“carried him out and buried him”).

[5:6]  ¹¹⁵ sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).

[5:7]  ¹¹⁴ tn Grk “It happened that after an interval of about three hours.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:7]  ¹¹⁵ tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.

[5:8]  ¹¹⁵ tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosqe) is plural and thus refers to both Ananias and Sapphira.

[5:8]  ¹¹⁶ tn Grk “so much,” “as much as this.”

[5:8]  ¹¹⁷ tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.

[5:10]  ¹¹⁶ tn Grk “And at once.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[5:11]  ¹¹⁷ tn Grk “And great.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[5:11]  ¹¹⁸ tn Or “fear came on,” “fear seized”; Grk “fear happened to.”

[5:11]  ¹¹⁹ sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.

[5:12]  ¹¹⁸ tn The miraculous nature of these signs is implied in the context.

[5:12]  ¹¹⁹ tn Grk “And by.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[5:12]  ¹²⁰ tn Or “With one mind.”

[5:12]  ¹²¹ tn Or “colonnade”; Grk “stoa.”

[5:13]  ¹¹⁹ tn Or “to associate with them.” The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase “none of the rest” in this verse is rhetorical hyperbole.

[5:13]  ¹²⁰ tn Or “the people thought very highly of them.”

[5:14]  ¹²⁰ tn Or “More and more believers were added to the Lord.”

[5:15]  ¹²¹ tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.

[5:16]  ¹²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ¹²³ sn Unclean spirits refers to evil spirits.

[5:16]  ¹²⁴ tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.

[5:16]  ¹²⁵ sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.

[5:17]  ¹²³ sn See the note on Sadducees in 4:1.

[5:17]  ¹²⁴ sn This is a parenthetical note by the author.

[5:17]  ¹²⁵ sn Filled with jealousy. In Acts, the term “jealousy” (ζήλος, zhlos) occurs only here and in Acts 13:45. It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13-15; m. Sanhedrin 9:5). It was a zeal motivated by a desire to maintain the purity of the faith.

[5:18]  ¹²⁴ tn Grk “jealousy, and they.” In the Greek text this is a continuation of the previous sentence, but a new sentence has been started here in the translation for stylistic reasons.

[5:18]  ¹²⁵ tn Or “they arrested.”

[5:19]  ¹²⁵ tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[5:19]  ¹²⁶ tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixa") has been translated as a finite verb due to the requirements of contemporary English style.

[5:19]  ¹²⁷ tn Greek φυλακῆς (fulakh"), a different word from the one in v. 18 (τήρησις, thrhsi", “jail”).

[5:19]  ¹²⁸ tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagwn) has been translated as a finite verb due to requirements of contemporary English style.

[5:20]  ¹²⁶ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:20]  ¹²⁷ tn Or “speak.”

[5:21]  ¹²⁷ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ¹²⁸ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ¹²⁹ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ¹³⁰ tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.

[5:21]  ¹³¹ tn Grk “sons of Israel.”

[5:21]  ¹³² tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ¹³³ tn The words “before them” are not in the Greek text but are implied.

[5:22]  ¹²⁸ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).

[5:22]  ¹²⁹ tn The words “for them” are not in the Greek text but are implied.

[5:22]  ¹³⁰ tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.

[5:23]  ¹²⁹ tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[5:24]  ¹³⁰ tn Or “captain.”

[5:24]  ¹³¹ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:24]  ¹³² tn Grk “heard these words.”

[5:24]  ¹³³ tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.

[5:24]  ¹³⁴ tn The optative verb here expresses confused uncertainty.

[5:25]  ¹³¹ tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[5:25]  ¹³² sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.

[5:26]  ¹³² tn Or “captain.”

[5:26]  ¹³³ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ¹³⁴ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ¹³⁵ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ¹³⁶ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ¹³⁷ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.

[5:27]  ¹³³ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:27]  ¹³⁴ tn Or “interrogated,” “asked.”

[5:28]  ¹³⁴ tc ‡ The majority of mss, including a few important witnesses (א² D E [Ψ] 1739 Ï sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most important mss, along with some others (Ì⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (ephrwthsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁷ includes the particle in brackets, indicating some doubt as to its authenticity.

[5:28]  ¹³⁵ tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).

[5:28]  ¹³⁶ sn The name (i.e., person) of Jesus is the constant issue of debate.

[5:28]  ¹³⁷ tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.

[5:28]  ¹³⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:28]  ¹³⁹ sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”

[5:29]  ¹³⁵ tn Grk “apostles answered and said.”

[5:29]  ¹³⁶ sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].

[5:29]  ¹³⁷ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[5:30]  ¹³⁶ tn Or “ancestors”; Grk “fathers.”

[5:30]  ¹³⁷ tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.

[5:31]  ¹³⁷ tn Grk “This one God exalted” (emphatic).

[5:31]  ¹³⁸ tn Or “Founder” (of a movement).

[5:31]  ¹³⁹ tn Or “to give repentance and forgiveness of sins to Israel.”

[5:32]  ¹³⁸ tn Or “things.” They are preaching these things even to the hostile leadership.

[5:32]  ¹³⁹ sn Those who obey. The implication, of course, is that the leadership is disobeying God.

[5:33]  ¹³⁹ sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.

[5:33]  ¹⁴⁰ sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).

[5:34]  ¹⁴⁰ sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[5:34]  ¹⁴¹ sn Gamaliel was a famous Jewish scholar and teacher mentioned here in v. 34 and in Acts 22:3. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.

[5:34]  ¹⁴² tn Grk “standing up in the council, ordered.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[5:34]  ¹⁴³ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[5:35]  ¹⁴¹ tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.

[5:35]  ¹⁴² tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is highly unlikely that this is a generic usage, since Gamaliel was addressing the Sanhedrin, the Jewish high council, which would have been exclusively male.

[5:35]  ¹⁴³ tn Or “men, be careful.”

[5:36]  ¹⁴² tn Grk “For before these days.”

[5:36]  ¹⁴³ tn Grk “who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point.

[5:36]  ¹⁴⁴ tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.

[5:37]  ¹⁴³ tn Or “registration.”

[5:37]  ¹⁴⁴ tn The verb ἀφίστημι (afisthmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.

[5:38]  ¹⁴⁴ tn Here ἀνθρώπων (anqrwpwn) has been translated as a generic noun (“people”).

[5:38]  ¹⁴⁵ tn Or “it will be put to an end.”

[5:39]  ¹⁴⁵ tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.

[5:39]  ¹⁴⁶ tn According to L&N 39.32, the verb εὑρεθῆτε (Jeureqhte, an aorist passive subjunctive) may also be translated “find yourselves” – “lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.

[5:39]  ¹⁴⁷ tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA²⁷ and UBS⁴) places it at the end of v. 39.

[5:40]  ¹⁴⁶ sn Had them beaten. The punishment was the “forty lashes minus one,” see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their “disobedience” (Deut 25:2-3; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising as the narrative unfolds.

[5:40]  ¹⁴⁷ tn The word “Then” is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most of them made up of participles) that a continuous English sentence would be very awkward.

[5:41]  ¹⁴⁷ sn That is, considered worthy by God. They “gloried in their shame” of honoring Jesus with their testimony (Luke 6:22-23; 2 Macc 6:30).

[5:41]  ¹⁴⁸ sn The name refers to the name of Jesus (cf. 3 John 7).

[5:42]  ¹⁴⁸ tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.

[5:42]  ¹⁴⁹ tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).

[5:42]  ¹⁵⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[6:1]  ¹⁴⁹ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ¹⁵⁰ tn Grk “were multiplying.”

[6:1]  ¹⁵¹ 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]  ¹⁵² tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ¹⁵³ 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]  ¹⁵⁴ tn Or “neglected.”

[6:1]  ¹⁵⁵ tn Grk “in the daily serving.”

[6:2]  ¹⁵⁰ sn The twelve refers to the twelve apostles.

[6:2]  ¹⁵¹ 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]  ¹⁵² tn Or “the multitude.”

[6:2]  ¹⁵³ tn Grk “to serve tables.”

[6:3]  ¹⁵¹ 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]  ¹⁵² sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).

[6:3]  ¹⁵³ tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).

[6:3]  ¹⁵⁴ tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.

[6:3]  ¹⁵⁵ tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.

[6:5]  ¹⁵² 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]  ¹⁵³ tn The translation “so” has been used to indicate the logical sequence in English.

[6:5]  ¹⁵⁴ 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]  ¹⁵⁵ 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]  ¹⁵⁶ tn Or “a proselyte.”

[6:5]  ¹⁵⁷ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[6:6]  ¹⁵³ 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]  ¹⁵⁴ tn Or “laid.”

[6:7]  ¹⁵⁴ tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.

[6:7]  ¹⁵⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:7]  ¹⁵⁶ tn Grk “a great multitude.”

[6:8]  ¹⁵⁵ 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]  ¹⁵⁶ 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]  ¹⁵⁷ 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]  ¹⁵⁸ 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]  ¹⁵⁷ tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.

[6:10]  ¹⁵⁸ sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.

[6:11]  ¹⁵⁸ 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]  ¹⁵⁹ 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]  ¹⁵⁹ 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]  ¹⁶⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.

[6:12]  ¹⁶¹ tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.

[6:12]  ¹⁶² tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.

[6:13]  ¹⁶⁰ sn This holy place is a reference to the temple.

[6:13]  ¹⁶¹ 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]  ¹⁶¹ tn Or “practices.”

[6:15]  ¹⁶² 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]  ¹⁶³ tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).

[6:15]  ¹⁶⁴ tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.

[6:15]  ¹⁶⁵ 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]  ¹⁶³ tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[7:2]  ¹⁶⁴ tn Grk “said.”

[7:2]  ¹⁶⁵ tn Or “ancestor”; Grk “father.”

[7:3]  ¹⁶⁵ sn A quotation from Gen 12:1.

[7:4]  ¹⁶⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ¹⁶⁷ 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]  ¹⁶⁷ 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]  ¹⁶⁸ 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]  ¹⁶⁹ tn Grk “a step of a foot” (cf. Deut 2:5).

[7:5]  ¹⁷⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:5]  ¹⁷¹ 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]  ¹⁷² tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[7:6]  ¹⁶⁸ 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]  ¹⁶⁹ tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.

[7:6]  ¹⁷⁰ sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.

[7:7]  ¹⁶⁹ 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]  ¹⁷⁰ tn The words “of there” are not in the Greek text, but are implied.

[7:7]  ¹⁷¹ tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).

[7:7]  ¹⁷² sn An allusion to Exod 3:12.

[7:8]  ¹⁷⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:8]  ¹⁷¹ tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

[7:8]  ¹⁷² 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]  ¹⁷³ 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]  ¹⁷⁴ 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]  ¹⁷⁵ 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]  ¹⁷¹ 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]  ¹⁷² 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]  ¹⁷³ 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]  ¹⁷² tn Or “appointed.” See Gen 41:41-43.

[7:11]  ¹⁷³ tn Grk “came upon all Egypt.”

[7:11]  ¹⁷⁴ tn Grk “and,” but logically causal.

[7:11]  ¹⁷⁵ 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]  ¹⁷⁶ tn Or “forefathers”; Grk “fathers.”

[7:12]  ¹⁷⁴ 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]  ¹⁷⁵ tn Or “forefathers”; Grk “fathers.”

[7:12]  ¹⁷⁶ 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]  ¹⁷⁵ tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).

[7:14]  ¹⁷⁶ tn The words “a message” are not in the Greek text, but are implied.

[7:14]  ¹⁷⁷ tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).

[7:14]  ¹⁷⁸ tn Grk “souls” (here an idiom for the whole person).

[7:15]  ¹⁷⁷ 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]  ¹⁷⁸ tn Or “forefathers”; Grk “fathers.”

[7:16]  ¹⁷⁸ tn “and they.”

[7:16]  ¹⁷⁹ sn See Gen 49:29-32.

[7:17]  ¹⁷⁹ 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]  ¹⁸⁰ tn Grk “the people increased and multiplied.”

[7:18]  ¹⁸⁰ 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]  ¹⁸¹ tn Grk “arose,” but in this context it clearly refers to a king assuming power.

[7:18]  ¹⁸² sn A quotation from Exod 1:8.

[7:19]  ¹⁸¹ 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]  ¹⁸² tn Or “race.”

[7:19]  ¹⁸³ tn Or “forefathers”; Grk “fathers.”

[7:19]  ¹⁸⁴ tn Or “expose” (BDAG 303 s.v. ἔκθετος).

[7:19]  ¹⁸⁵ 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]  ¹⁸² 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]  ¹⁸³ 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]  ¹⁸³ tn Or “exposed” (see v. 19).

[7:21]  ¹⁸⁴ 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]  ¹⁸⁵ tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).

[7:22]  ¹⁸⁴ tn Or “instructed.”

[7:22]  ¹⁸⁵ tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).

[7:23]  ¹⁸⁵ tn Grk “heart.”

[7:23]  ¹⁸⁶ tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.

[7:23]  ¹⁸⁷ tn Grk “the sons of Israel.”

[7:24]  ¹⁸⁶ 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]  ¹⁸⁷ 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]  ¹⁸⁸ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:24]  ¹⁸⁹ tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).

[7:25]  ¹⁸⁷ tn Grk “his brothers.”

[7:25]  ¹⁸⁸ tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

[7:25]  ¹⁸⁹ tn Grk “by his hand,” where the hand is a metaphor for the entire person.

[7:25]  ¹⁹⁰ 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]  ¹⁸⁸ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:26]  ¹⁸⁹ tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).

[7:26]  ¹⁹⁰ tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).

[7:27]  ¹⁸⁹ tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).

[7:27]  ¹⁹⁰ tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.

[7:27]  ¹⁹¹ tn Or “appointed.”

[7:28]  ¹⁹⁰ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”

[7:29]  ¹⁹¹ 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]  ¹⁹² 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]  ¹⁹² 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]  ¹⁹³ tn Or “wilderness.”

[7:30]  ¹⁹⁴ sn An allusion to Exod 3:2.

[7:32]  ¹⁹³ tn Or “ancestors”; Grk “fathers.”

[7:32]  ¹⁹⁴ 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]  ¹⁹⁵ sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

[7:32]  ¹⁹⁶ tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).

[7:33]  ¹⁹⁴ 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]  ¹⁹⁵ tn Or “mistreatment.”

[7:34]  ¹⁹⁶ tn Or “to set them free.”

[7:34]  ¹⁹⁷ 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]  ¹⁹⁸ sn A quotation from Exod 3:7-8, 10.

[7:35]  ¹⁹⁶ 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]  ¹⁹⁷ 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]  ¹⁹⁸ 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]  ¹⁹⁹ 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]  ¹⁹⁷ tn Here the context indicates the miraculous nature of the signs mentioned.

[7:36]  ¹⁹⁸ tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:36]  ¹⁹⁹ 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]  ²⁰⁰ tn Or “desert.”

[7:37]  ¹⁹⁸ tn Grk “to the sons of Israel.”

[7:37]  ¹⁹⁹ 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]  ¹⁹⁹ 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]  ²⁰⁰ tn Or “desert.”

[7:38]  ²⁰¹ tn Or “forefathers”; Grk “fathers.”

[7:38]  ²⁰² 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]  ²⁰³ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ²⁰⁴ 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]  ²⁰⁰ 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]  ²⁰¹ tn Or “forefathers”; Grk “fathers.”

[7:39]  ²⁰² 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]  ²⁰³ sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).

[7:40]  ²⁰¹ tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:40]  ²⁰² 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]  ²⁰² 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]  ²⁰³ tn Grk “In those days.”

[7:41]  ²⁰⁴ 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]  ²⁰⁵ 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]  ²⁰⁶ tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.

[7:41]  ²⁰⁷ tn Or “in what they had done.”

[7:42]  ²⁰³ 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]  ²⁰⁴ tn Or “stars.”

[7:42]  ²⁰⁵ tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ²⁰⁶ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[7:43]  ²⁰⁴ tn Or “tent.”

[7:43]  ²⁰⁵ sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ²⁰⁶ 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]  ²⁰⁷ 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]  ²⁰⁸ tn Or “I will make you move.”

[7:43]  ²⁰⁹ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.

[7:44]  ²⁰⁵ tn Or “forefathers”; Grk “fathers.”

[7:44]  ²⁰⁶ tn Or “tent.”

[7:44]  ²⁰⁷ tn Or “desert.”

[7:44]  ²⁰⁸ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[7:44]  ²⁰⁹ 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]  ²⁰⁶ 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]  ²⁰⁷ tn Or “forefathers”; Grk “fathers.”

[7:45]  ²⁰⁸ tn Or “forefathers”; Grk “fathers.”

[7:45]  ²⁰⁹ tn Grk “In those days.”

[7:46]  ²⁰⁷ 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]  ²⁰⁸ tn Or “grace.”

[7:46]  ²⁰⁹ tn Grk “before,” “in the presence of.”

[7:46]  ²¹⁰ 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]  ²¹¹ tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).

[7:46]  ²¹² 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]  ²⁰⁸ sn See 1 Kgs 8:1-21.

[7:48]  ²⁰⁹ sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).

[7:48]  ²¹⁰ 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]  ²¹⁰ sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.

[7:50]  ²¹¹ tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.

[7:50]  ²¹² tn The question in Greek introduced with οὐχί (ouci) expects a positive reply.

[7:51]  ²¹² sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ²¹³ 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]  ²¹⁴ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ²¹⁵ tn Or “forefathers”; Grk “fathers.”

[7:52]  ²¹³ tn Or “forefathers”; Grk “fathers.”

[7:52]  ²¹⁴ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ²¹⁵ 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]  ²¹⁶ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ²¹⁷ 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]  ²¹⁴ 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]  ²¹⁵ 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]  ²¹⁶ 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]  ²¹⁷ tn Or “did not obey it.”

[7:54]  ²¹⁵ 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]  ²¹⁶ 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]  ²¹⁶ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ²¹⁷ tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ²¹⁸ 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]  ²¹⁹ 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]  ²¹⁷ 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]  ²¹⁸ sn They covered their ears to avoid hearing what they considered to be blasphemy.

[7:58]  ²¹⁹ 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]  ²²⁰ 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]  ²²¹ tn Or “outer garments.”

[7:59]  ²²⁰ 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]  ²²¹ 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]  ²²² 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]  ²²³ 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]  ²²⁴ 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]  ²²² 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]  ²²³ tn Or “severe.”

[8:1]  ²²⁴ 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]  ²²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ²²⁶ 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]  ²²⁷ tn Or “countryside.”

[8:2]  ²²³ tn “Some” is not in the Greek text, but is implied.

[8:2]  ²²⁴ 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]  ²²⁵ tn Or “mourned greatly for him.”

[8:3]  ²²⁴ 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]  ²²⁵ tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ²²⁶ tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[8:5]  ²²⁵ 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]  ²²⁶ tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.

[8:5]  ²²⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:6]  ²²⁶ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

[8:6]  ²²⁷ 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]  ²²⁷ 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]  ²²⁸ tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

[8:8]  ²²⁸ tn Grk “and there came about,” but this is somewhat awkward in English.

[8:8]  ²²⁹ 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]  ²²⁹ tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.

[8:10]  ²³⁰ tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

[8:10]  ²³¹ 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]  ²³¹ 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]  ²³² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ²³³ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[8:13]  ²³² tn Or “he kept close company with.”

[8:13]  ²³³ 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]  ²³³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ²³⁴ tn Or “message.”

[8:14]  ²³⁵ 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]  ²³⁴ 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]  ²³⁵ tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.

[8:16]  ²³⁶ tn Or “fallen on.”

[8:16]  ²³⁷ sn This is a parenthetical note by the author.

[8:17]  ²³⁶ tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.

[8:17]  ²³⁷ 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]  ²³⁷ 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]  ²³⁸ tn Or “ability”; Grk “authority.”

[8:20]  ²³⁹ 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]  ²⁴⁰ tn Or “obtain.”

[8:21]  ²⁴⁰ tn The translation “share or part” is given by L&N 63.13.

[8:21]  ²⁴¹ 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]  ²⁴¹ tn Or “and implore the Lord.”

[8:22]  ²⁴² 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]  ²⁴² 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]  ²⁴³ tn Grk “Simon answered and said.”

[8:24]  ²⁴⁴ tn Grk “may come upon.”

[8:25]  ²⁴⁴ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ²⁴⁵ 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]  ²⁴⁶ 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]  ²⁴⁷ 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]  ²⁴⁸ 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]  ²⁴⁹ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[8:26]  ²⁴⁵ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[8:26]  ²⁴⁶ tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

[8:26]  ²⁴⁷ 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]  ²⁴⁸ 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]  ²⁴⁹ tn Or “wilderness.”

[8:26]  ²⁵⁰ 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]  ²⁴⁶ 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]  ²⁴⁷ 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]  ²⁴⁸ 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]  ²⁴⁹ 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]  ²⁵⁰ 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]  ²⁵¹ 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]  ²⁵² 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]  ²⁵³ 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]  ²⁴⁷ 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]  ²⁴⁸ 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]  ²⁴⁸ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ²⁴⁹ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ²⁵⁰ tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ²⁵¹ 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]  ²⁵² 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]  ²⁴⁹ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

[8:31]  ²⁵⁰ 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]  ²⁵⁰ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ²⁵¹ 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]  ²⁵¹ 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]  ²⁵² tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ²⁵³ 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]  ²⁵⁴ 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]  ²⁵⁵ sn A quotation from Isa 53:7-8.

[8:34]  ²⁵² tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ²⁵³ tn Grk “I beg you,” “I ask you.”

[8:34]  ²⁵⁴ 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]  ²⁵³ 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]  ²⁵⁴ 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]  ²⁵⁴ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[8:37]  ²⁵⁵ 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]  ²⁵⁶ 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]  ²⁵⁷ sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.

[8:39]  ²⁵⁷ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ²⁵⁸ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[8:40]  ²⁵⁸ tn Or “appeared.”

[8:40]  ²⁵⁹ sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

[8:40]  ²⁶⁰ tn The words “the area” are not in the Greek text but are implied.

[8:40]  ²⁶¹ tn Or “he preached the gospel.”

[8:40]  ²⁶² tn Or “cities.”

[8:40]  ²⁶³ 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]  ²⁵⁹ tn Or “Saul, making dire threats.”

[9:1]  ²⁶⁰ 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]  ²⁶⁰ sn See the note on synagogue in 6:9.

[9:2]  ²⁶¹ 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]  ²⁶² 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]  ²⁶³ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:3]  ²⁶¹ 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]  ²⁶² tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.

[9:4]  ²⁶² 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]  ²⁶³ tn The double vocative suggests emotion.

[9:4]  ²⁶⁴ sn Persecuting me. To persecute the church is to persecute Jesus.

[9:6]  ²⁶³ tn Or “But arise.”

[9:6]  ²⁶⁴ 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]  ²⁶⁴ 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]  ²⁶⁵ tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ²⁶⁶ 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]  ²⁶⁵ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ²⁶⁶ 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]  ²⁶⁷ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[9:9]  ²⁶⁶ 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]  ²⁶⁷ 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]  ²⁶⁷ 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]  ²⁶⁸ 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]  ²⁶⁹ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[9:11]  ²⁶⁸ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[9:12]  ²⁶⁹ 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]  ²⁷⁰ 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]  ²⁷¹ tn The word “people” is not in the Greek text, but is implied.

[9:14]  ²⁷¹ tn Grk “to bind.”

[9:14]  ²⁷² 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]  ²⁷² tn Or “tool.”

[9:15]  ²⁷³ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[9:16]  ²⁷³ 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]  ²⁷⁴ 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]  ²⁷⁵ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ²⁷⁶ 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]  ²⁷⁷ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[9:18]  ²⁷⁵ 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]  ²⁷⁶ tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).

[9:18]  ²⁷⁷ 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]  ²⁷⁶ 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]  ²⁷⁷ sn See the note on synagogue in 6:9.

[9:20]  ²⁷⁸ 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]  ²⁷⁸ 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]  ²⁷⁹ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ²⁸⁰ 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]  ²⁸¹ 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]  ²⁷⁹ 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]  ²⁸⁰ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ²⁸¹ tn Or “by showing for certain.”

[9:22]  ²⁸² tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ²⁸³ 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]  ²⁸⁰ 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]  ²⁸¹ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ²⁸² tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ²⁸³ 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]  ²⁸² 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]  ²⁸³ tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

[9:26]  ²⁸³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ²⁸⁴ tn Or “join.”

[9:26]  ²⁸⁵ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[9:27]  ²⁸⁴ 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]  ²⁸⁵ tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  ²⁸⁶ 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]  ²⁸⁷ 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]  ²⁸⁸ tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[9:28]  ²⁸⁵ 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]  ²⁸⁶ tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).

[9:29]  ²⁸⁷ 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]  ²⁸⁷ 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]  ²⁸⁸ 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]  ²⁸⁹ 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]  ²⁹⁰ tn Grk “had.”

[9:31]  ²⁹¹ 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]  ²⁹² 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]  ²⁹³ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[9:32]  ²⁸⁹ 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]  ²⁹⁰ 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]  ²⁹¹ 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]  ²⁹⁰ 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]  ²⁹¹ 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]  ²⁹² 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]  ²⁹³ 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]  ²⁹² 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]  ²⁹³ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:35]  ²⁹⁴ sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.

[9:35]  ²⁹⁵ 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]  ²⁹⁶ sn They turned. To “turn” is a good summary term for the response to the gospel.

[9:36]  ²⁹³ 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]  ²⁹⁴ 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]  ²⁹⁵ 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]  ²⁹⁶ 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]  ²⁹⁴ 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]  ²⁹⁵ 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]  ²⁹⁶ tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  ²⁹⁷ tn Grk “washed her,” but the reference is to her corpse.

[9:38]  ²⁹⁵ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ²⁹⁶ tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[9:39]  ²⁹⁶ 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]  ²⁹⁷ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ²⁹⁸ 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]  ²⁹⁹ 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]  ³⁰⁰ 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]  ³⁰¹ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ³⁰² tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[9:40]  ²⁹⁷ 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]  ²⁹⁸ 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]  ²⁹⁹ 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]  ³⁰⁰ 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]  ²⁹⁸ 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]  ²⁹⁹ 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]  ²⁹⁹ 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]  ³⁰⁰ sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.

[9:43]  ³⁰⁰ 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]  ³⁰¹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[9:43]  ³⁰² tn Grk “with a certain Simon.”

[9:43]  ³⁰³ 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.