Discovery BoxActs 6:1--8:40
Context6:1 Now in those 1 days, when the disciples were growing in number, 2 a complaint arose on the part of the Greek-speaking Jews 3 against the native Hebraic Jews, 4 because their widows 5 were being overlooked 6 in the daily distribution of food. 7 6:2 So the twelve 8 called 9 the whole group 10 of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. 11 6:3 But carefully select from among you, brothers, 12 seven 13 men who are well-attested, 14 full of the Spirit and of wisdom, whom we may put in charge 15 of this necessary task. 16 6:4 But we will devote ourselves to prayer and to the ministry of the word.” 6:5 The 17 proposal pleased the entire group, so 18 they chose Stephen, a man full of faith and of the Holy Spirit, with 19 Philip, 20 Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism 21 from Antioch. 22 6:6 They stood these men before the apostles, who prayed 23 and placed 24 their hands on them. 6:7 The word of God continued to spread, 25 the number of disciples in Jerusalem 26 increased greatly, and a large group 27 of priests became obedient to the faith.
6:8 Now Stephen, full of grace and power, was performing great wonders and miraculous signs 28 among the people. 6:9 But some men from the Synagogue 29 of the Freedmen (as it was called), 30 both Cyrenians and Alexandrians, as well as some from Cilicia and the province of Asia, 31 stood up and argued with Stephen. 6:10 Yet 32 they were not able to resist 33 the wisdom and the Spirit with which he spoke. 6:11 Then they secretly instigated 34 some men to say, “We have heard this man 35 speaking blasphemous words against Moses and God.” 6:12 They incited the people, the 36 elders, and the experts in the law; 37 then they approached Stephen, 38 seized him, and brought him before the council. 39 6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place 40 and the law. 41 6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs 42 that Moses handed down to us.” 6:15 All 43 who were sitting in the council 44 looked intently at Stephen 45 and saw his face was like the face of an angel. 46
7:1 Then the high priest said, “Are these things true?” 47 7:2 So he replied, 48 “Brothers and fathers, listen to me. The God of glory appeared to our forefather 49 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.’ 50 7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God 51 made him move 52 to this country where you now live. 7:5 He 53 did not give any of it to him for an inheritance, 54 not even a foot of ground, 55 yet God 56 promised to give it to him as his possession, and to his descendants after him, 57 even though Abraham 58 as yet had no child. 7:6 But God spoke as follows: ‘Your 59 descendants will be foreigners 60 in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. 61 7:7 But I will punish 62 the nation they serve as slaves,’ said God, ‘and after these things they will come out of there 63 and worship 64 me in this place.’ 65 7:8 Then God 66 gave Abraham 67 the covenant 68 of circumcision, and so he became the father of Isaac and circumcised him when he was eight days old, 69 and Isaac became the father of 70 Jacob, and Jacob of the twelve patriarchs. 71 7:9 The 72 patriarchs, because they were jealous of Joseph, sold 73 him into Egypt. But 74 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 75 him ruler over Egypt and over all his household. 7:11 Then a famine occurred throughout 76 Egypt and Canaan, causing 77 great suffering, and our 78 ancestors 79 could not find food. 7:12 So when Jacob heard that there was grain 80 in Egypt, he sent our ancestors 81 there 82 the first time. 7:13 On their second visit Joseph made himself known to his brothers again, and Joseph’s family 83 became known to Pharaoh. 7:14 So Joseph sent a message 84 and invited 85 his father Jacob and all his relatives to come, seventy-five people 86 in all. 7:15 So Jacob went down to Egypt and died there, 87 along with our ancestors, 88 7:16 and their bones 89 were later moved to Shechem and placed in the tomb that Abraham had bought for a certain sum of money 90 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, 91 the people increased greatly in number 92 in Egypt, 7:18 until another king who did not know about 93 Joseph ruled 94 over Egypt. 95 7:19 This was the one who exploited 96 our people 97 and was cruel to our ancestors, 98 forcing them to abandon 99 their infants so they would die. 100 7:20 At that time Moses was born, and he was beautiful 101 to God. For 102 three months he was brought up in his father’s house, 7:21 and when he had been abandoned, 103 Pharaoh’s daughter adopted 104 him and brought him up 105 as her own son. 7:22 So Moses was trained 106 in all the wisdom of the Egyptians and was powerful 107 in his words and deeds. 7:23 But when he was about forty years old, it entered his mind 108 to visit his fellow countrymen 109 the Israelites. 110 7:24 When 111 he saw one of them being hurt unfairly, 112 Moses 113 came to his defense 114 and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people 115 would understand that God was delivering them 116 through him, 117 but they did not understand. 118 7:26 The next day Moses 119 saw two men 120 fighting, and tried to make peace between 121 them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed 122 Moses 123 aside, saying, ‘Who made 124 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?’ 125 7:29 When the man said this, 126 Moses fled and became a foreigner 127 in the land of Midian, where he became the father of two sons.
7:30 “After 128 forty years had passed, an angel appeared to him in the desert 129 of Mount Sinai, in the flame of a burning bush. 130 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, 131 the God of Abraham, Isaac, 132 and Jacob.’ 133 Moses began to tremble and did not dare to look more closely. 134 7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. 135 7:34 I have certainly seen the suffering 136 of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. 137 Now 138 come, I will send you to Egypt.’ 139 7:35 This same 140 Moses they had rejected, saying, ‘Who made you a ruler and judge?’ 141 God sent as both ruler and deliverer 142 through the hand of the angel 143 who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs 144 in the land of Egypt, 145 at 146 the Red Sea, and in the wilderness 147 for forty years. 7:37 This is the Moses who said to the Israelites, 148 ‘God will raise up for you a prophet like me from among your brothers.’ 149 7:38 This is the man who was in the congregation 150 in the wilderness 151 with the angel who spoke to him at Mount Sinai, and with our ancestors, 152 and he 153 received living oracles 154 to give to you. 155 7:39 Our 156 ancestors 157 were unwilling to obey 158 him, but pushed him aside 159 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 160 – we do not know what has happened to him!’ 161 7:41 At 162 that time 163 they made an idol in the form of a calf, 164 brought 165 a sacrifice to the idol, and began rejoicing 166 in the works of their hands. 167 7:42 But God turned away from them and gave them over 168 to worship the host 169 of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices 170 forty years in the wilderness, was it, 171 house of Israel? 7:43 But you took along the tabernacle 172 of Moloch 173 and the star of the 174 god Rephan, 175 the images you made to worship, but I will deport 176 you beyond Babylon.’ 177 7:44 Our ancestors 178 had the tabernacle 179 of testimony in the wilderness, 180 just as God 181 who spoke to Moses ordered him 182 to make it according to the design he had seen. 7:45 Our 183 ancestors 184 received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, 185 until the time 186 of David. 7:46 He 187 found favor 188 with 189 God and asked that he could 190 find a dwelling place 191 for the house 192 of Jacob. 7:47 But Solomon built a house 193 for him. 7:48 Yet the Most High 194 does not live in houses made by human hands, 195 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? 196
7:50 Did my hand 197 not make all these things?’ 198
7:51 “You stubborn 199 people, with uncircumcised 200 hearts and ears! 201 You are always resisting the Holy Spirit, like your ancestors 202 did! 7:52 Which of the prophets did your ancestors 203 not persecute? 204 They 205 killed those who foretold long ago the coming of the Righteous One, 206 whose betrayers and murderers you have now become! 207 7:53 You 208 received the law by decrees given by angels, 209 but you did not obey 210 it.” 211
7:54 When they heard these things, they became furious 212 and ground their teeth 213 at him. 7:55 But Stephen, 214 full 215 of the Holy Spirit, looked intently 216 toward heaven and saw the glory of God, and Jesus standing 217 at the right hand of God. 7:56 “Look!” he said. 218 “I see the heavens opened, and the Son of Man standing at the right hand of God!” 7:57 But they covered their ears, 219 shouting out with a loud voice, and rushed at him with one intent. 7:58 When 220 they had driven him out of the city, they began to stone him, 221 and the witnesses laid their cloaks 222 at the feet of a young man named Saul. 7:59 They 223 continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!” 7:60 Then he fell 224 to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” 225 When 226 he had said this, he died. 227 8:1 And Saul agreed completely with killing 228 him.
Now on that day a great 229 persecution began 230 against the church in Jerusalem, 231 and all 232 except the apostles were forced to scatter throughout the regions 233 of Judea and Samaria. 8:2 Some 234 devout men buried Stephen and made loud lamentation 235 over him. 236 8:3 But Saul was trying to destroy 237 the church; entering one house after another, he dragged off 238 both men and women and put them in prison. 239
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 240 and began proclaiming 241 the Christ 242 to them. 8:6 The crowds were paying attention with one mind to what Philip said, 243 as they heard and saw the miraculous signs 244 he was performing. 8:7 For unclean spirits, 245 crying with loud shrieks, were coming out of many who were possessed, 246 and many paralyzed and lame people were healed. 8:8 So there was 247 great joy 248 in that city.
8:9 Now in that city was a man named Simon, who had been practicing magic 249 and amazing the people of Samaria, claiming to be someone great. 8:10 All the people, 250 from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” 251 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 252 and the name of Jesus Christ, 253 they began to be baptized, 254 both men and women. 8:13 Even Simon himself believed, and after he was baptized, he stayed close to 255 Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. 256
8:14 Now when the apostles in Jerusalem 257 heard that Samaria had accepted the word 258 of God, they sent 259 Peter and John to them. 8:15 These two 260 went down and prayed for them so that they would receive the Holy Spirit. 8:16 (For the Spirit 261 had not yet come upon 262 any of them, but they had only been baptized in the name of the Lord Jesus.) 263 8:17 Then Peter and John placed their hands on the Samaritans, 264 and they received the Holy Spirit. 265
8:18 Now Simon, when he saw that the Spirit 266 was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power 267 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, 268 because you thought you could acquire 269 God’s gift with money! 8:21 You have no share or part 270 in this matter 271 because your heart is not right before God! 8:22 Therefore repent of this wickedness of yours, and pray to the Lord 272 that he may perhaps forgive you for the intent of your heart. 273 8:23 For I see that you are bitterly envious 274 and in bondage to sin.” 8:24 But Simon replied, 275 “You pray to the Lord for me so that nothing of what you have said may happen to 276 me.”
8:25 So after Peter and John 277 had solemnly testified 278 and spoken the word of the Lord, 279 they started back to Jerusalem, proclaiming 280 the good news to many Samaritan villages 281 as they went. 282
8:26 Then an angel of the Lord 283 said to Philip, 284 “Get up and go south 285 on the road that goes down from Jerusalem 286 to Gaza.” (This is a desert 287 road.) 288 8:27 So 289 he got up 290 and went. There 291 he met 292 an Ethiopian eunuch, 293 a court official of Candace, 294 queen of the Ethiopians, who was in charge of all her treasury. He 295 had come to Jerusalem to worship, 296 8:28 and was returning home, sitting 297 in his chariot, reading 298 the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up 299 to it 300 and heard the man 301 reading Isaiah the prophet. He 302 asked him, 303 “Do you understand what you’re reading?” 8:31 The man 304 replied, “How in the world can I, 305 unless someone guides me?” So he invited Philip to come up and sit with him. 8:32 Now the passage of scripture the man 306 was reading was this:
“He was led like a sheep to slaughter,
and like a lamb before its shearer is silent,
so he did 307 not open his mouth.
8:33 In humiliation 308 justice was taken from him. 309
Who can describe his posterity? 310
For his life was taken away 311 from the earth.” 312
8:34 Then the eunuch said 313 to Philip, “Please tell me, 314 who is the prophet saying this about – himself or someone else?” 315 8:35 So Philip started speaking, 316 and beginning with this scripture 317 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 318 from being baptized?” 8:37 [[EMPTY]] 319 8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, 320 and Philip baptized 321 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 322 went on his way rejoicing. 323 8:40 Philip, however, found himself 324 at Azotus, 325 and as he passed through the area, 326 he proclaimed the good news 327 to all the towns 328 until he came to Caesarea. 329
[6:1] 1 tn Grk “these.” The translation uses “those” for stylistic reasons.
[6:1] 2 tn Grk “were multiplying.”
[6:1] 3 tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.
[6:1] 4 tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.
[6:1] 5 sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.
[6:1] 7 tn Grk “in the daily serving.”
[6:2] 8 sn The twelve refers to the twelve apostles.
[6:2] 9 tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.
[6:2] 10 tn Or “the multitude.”
[6:2] 11 tn Grk “to serve tables.”
[6:3] 12 tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).
[6:3] 13 sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).
[6:3] 14 tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).
[6:3] 15 tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.
[6:3] 16 tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.
[6:5] 17 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[6:5] 18 tn The translation “so” has been used to indicate the logical sequence in English.
[6:5] 19 tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.
[6:5] 20 sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).
[6:5] 22 map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[6:6] 23 tn Literally this is a participle in the Greek text (προσευξάμενοι, proseuxamenoi). It could be translated as a finite verb (“and they prayed and placed their hands on them”) but much smoother English results if the entire coordinate clause is converted to a relative clause that refers back to the apostles.
[6:7] 25 tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.
[6:7] 26 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:7] 27 tn Grk “a great multitude.”
[6:8] 28 tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.
[6:9] 29 sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
[6:9] 30 tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenh") by the phrase “as it was called” is given by L&N 87.86. “Freedmen” would be slaves who had gained their freedom, or the descendants of such people (BDAG 594-95 s.v. Λιβερτῖνος).
[6:9] 31 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[6:10] 32 tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.
[6:10] 33 sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.
[6:11] 34 tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.
[6:11] 35 tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”
[6:12] 36 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[6:12] 37 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.
[6:12] 38 tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.
[6:12] 39 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.
[6:13] 40 sn This holy place is a reference to the temple.
[6:13] 41 sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.
[6:15] 43 tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[6:15] 44 tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
[6:15] 45 tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.
[6:15] 46 sn His face was like the face of an angel. This narrative description of Stephen’s face adds to the mood of the passage. He had the appearance of a supernatural, heavenly messenger.
[7:1] 47 tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).
[7:2] 49 tn Or “ancestor”; Grk “father.”
[7:3] 50 sn A quotation from Gen 12:1.
[7:4] 51 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:4] 52 tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.
[7:5] 53 tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[7:5] 54 tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.
[7:5] 55 tn Grk “a step of a foot” (cf. Deut 2:5).
[7:5] 56 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:5] 57 sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.
[7:5] 58 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
[7:6] 59 tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.
[7:6] 60 tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.
[7:6] 61 sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.
[7:7] 62 tn BDAG 568 s.v. κρίνω 5.b.α states, “Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge’s verdict, upon the condemnation or punishment: condemn, punish …Ac 7:7 (Gen 15:14).”
[7:7] 63 tn The words “of there” are not in the Greek text, but are implied.
[7:7] 64 tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).
[7:7] 65 sn An allusion to Exod 3:12.
[7:8] 66 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[7:8] 67 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
[7:8] 68 sn God gave…the covenant. Note how the covenant of promise came before Abraham’s entry into the land and before the building of the temple.
[7:8] 69 tn Grk “circumcised him on the eighth day,” but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause “when he was eight days old” conveys this idea more clearly. See Gen 17:11-12.
[7:8] 70 tn The words “became the father of” are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac.
[7:8] 71 sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).
[7:9] 72 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[7:9] 73 tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.
[7:9] 74 tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.
[7:10] 75 tn Or “appointed.” See Gen 41:41-43.
[7:11] 76 tn Grk “came upon all Egypt.”
[7:11] 77 tn Grk “and,” but logically causal.
[7:11] 78 sn Our. Stephen spoke of “our” ancestors (Grk “fathers”) in an inclusive sense throughout the speech until his rebuke in v. 51, where the nation does what “your” ancestors did, at which point an exclusive pronoun is used. This serves to emphasize the rebuke.
[7:11] 79 tn Or “forefathers”; Grk “fathers.”
[7:12] 80 tn Or possibly “food,” since in a number of extrabiblical contexts the phrase σιτία καὶ ποτά (sitia kai pota) means “food and drink,” where solid food is contrasted with liquid nourishment (L&N 3.42).
[7:12] 81 tn Or “forefathers”; Grk “fathers.”
[7:12] 82 tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[7:13] 83 tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).
[7:14] 84 tn The words “a message” are not in the Greek text, but are implied.
[7:14] 85 tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).
[7:14] 86 tn Grk “souls” (here an idiom for the whole person).
[7:15] 87 tn The word “there” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[7:15] 88 tn Or “forefathers”; Grk “fathers.”
[7:16] 90 sn See Gen 49:29-32.
[7:17] 91 tn Grk “But as the time for the fulfillment of the promise drew near that God had declared to Abraham.” The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.
[7:17] 92 tn Grk “the people increased and multiplied.”
[7:18] 93 tn Or simply “did not know.” However, in this context the point is that the new king knew nothing about Joseph, not whether he had known him personally (which is the way “did not know Joseph” could be understood).
[7:18] 94 tn Grk “arose,” but in this context it clearly refers to a king assuming power.
[7:18] 95 sn A quotation from Exod 1:8.
[7:19] 96 tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasofisameno") as “took advantage by clever words” or “persuaded by sweet talk.”
[7:19] 98 tn Or “forefathers”; Grk “fathers.”
[7:19] 99 tn Or “expose” (BDAG 303 s.v. ἔκθετος).
[7:19] 100 tn Grk “so that they could not be kept alive,” but in this context the phrase may be translated either “so that they would not continue to live,” or “so that they would die” (L&N 23.89).
[7:20] 101 tn Or “was well-formed before God,” or “was well-pleasing to God” (BDAG 145 s.v. ἀστεῖος suggests the meaning is more like “well-bred” as far as God was concerned; see Exod 2:2).
[7:20] 102 tn Grk “who was brought up for three months.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation by changing the relative pronoun to a regular pronoun (“he”).
[7:21] 103 tn Or “exposed” (see v. 19).
[7:21] 104 tn Grk “Pharaoh’s daughter took him up for herself.” According to BDAG 64 s.v. ἀναιρέω, “The pap. exx. involve exposed children taken up and reared as slaves…The rendering ‘adopt’ lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.” In this instance both the immediate context and the OT account (Exod 2:3-10) do support the normal sense of the English word “adopt,” although it should not be understood to refer to a technical, legal event.
[7:21] 105 tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).
[7:22] 106 tn Or “instructed.”
[7:22] 107 tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).
[7:23] 109 tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.
[7:23] 110 tn Grk “the sons of Israel.”
[7:24] 111 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[7:24] 112 tn “Hurt unfairly” conveys a better sense of the seriousness of the offense against the Israelite than “treated unfairly,” which can sometimes refer to slight offenses, or “wronged,” which can refer to offenses that do not involve personal violence, as this one probably did.
[7:24] 113 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
[7:24] 114 tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).
[7:25] 115 tn Grk “his brothers.”
[7:25] 116 tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.
[7:25] 117 tn Grk “by his hand,” where the hand is a metaphor for the entire person.
[7:25] 118 sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.
[7:26] 119 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
[7:26] 120 tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).
[7:26] 121 tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).
[7:27] 122 tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).
[7:27] 123 tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.
[7:28] 125 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”
[7:29] 126 tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος (logos) refers to the remark made by the Israelite, this translation has followed the first option.
[7:29] 127 tn Or “resident alien.” Traditionally πάροικος (paroiko") has been translated “stranger” or “alien,” but the level of specificity employed with “foreigner” or “resident alien” is now necessary in contemporary English because a “stranger” is a person not acquainted with someone, while an “alien” can suggest science fiction imagery.
[7:30] 128 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.
[7:30] 129 tn Or “wilderness.”
[7:30] 130 sn An allusion to Exod 3:2.
[7:32] 131 tn Or “ancestors”; Grk “fathers.”
[7:32] 132 tn Grk “and Isaac,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[7:32] 133 sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.
[7:32] 134 tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).
[7:33] 135 sn A quotation from Exod 3:5. The phrase holy ground points to the fact that God is not limited to a particular locale. The place where he is active in revealing himself is a holy place.
[7:34] 136 tn Or “mistreatment.”
[7:34] 137 tn Or “to set them free.”
[7:34] 138 tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[7:34] 139 sn A quotation from Exod 3:7-8, 10.
[7:35] 140 sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).
[7:35] 141 sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.
[7:35] 142 tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”
[7:35] 143 tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).
[7:36] 144 tn Here the context indicates the miraculous nature of the signs mentioned.
[7:36] 145 tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:36] 146 tn Grk “and at,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[7:37] 148 tn Grk “to the sons of Israel.”
[7:37] 149 sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).
[7:38] 150 tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.
[7:38] 152 tn Or “forefathers”; Grk “fathers.”
[7:38] 153 tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.
[7:38] 154 tn Or “messages.” This is an allusion to the law given to Moses.
[7:38] 155 tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì74 א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.
[7:39] 156 tn Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.
[7:39] 157 tn Or “forefathers”; Grk “fathers.”
[7:39] 158 sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.
[7:39] 159 sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).
[7:40] 160 tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
[7:40] 161 sn A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God’s promise in Exod 23:20.
[7:41] 162 tn Grk “And.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[7:41] 163 tn Grk “In those days.”
[7:41] 164 tn Or “a bull calf” (see Exod 32:4-6). The term μοσχοποιέω (moscopoiew) occurs only in Christian writings according to BDAG 660 s.v.
[7:41] 165 tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[7:41] 166 tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.
[7:41] 167 tn Or “in what they had done.”
[7:42] 168 sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.
[7:42] 170 tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).
[7:42] 171 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”
[7:43] 173 sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.
[7:43] 174 tc ‡ Most
[7:43] 175 sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the
[7:43] 176 tn Or “I will make you move.”
[7:43] 177 sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.
[7:44] 178 tn Or “forefathers”; Grk “fathers.”
[7:44] 181 tn Grk “the one”; the referent (God) has been specified in the translation for clarity.
[7:44] 182 tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[7:45] 183 tn Grk “And.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[7:45] 184 tn Or “forefathers”; Grk “fathers.”
[7:45] 185 tn Or “forefathers”; Grk “fathers.”
[7:45] 186 tn Grk “In those days.”
[7:46] 187 tn Grk “David, who” The relative pronoun was replaced by the pronoun “he” and a new sentence was begun in the translation at this point to improve the English style.
[7:46] 189 tn Grk “before,” “in the presence of.”
[7:46] 190 tn The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive εὑρεῖν (Jeurein). This understands David’s request as asking that he might find the dwelling place. The other possibility would be to supply “that God” as the subject of the infinitive: “and asked that God find a dwelling place.” Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase (“house of Jacob” vs. “God of Jacob”).
[7:46] 191 tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).
[7:46] 192 tc Some
[7:47] 193 sn See 1 Kgs 8:1-21.
[7:48] 194 sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).
[7:48] 195 sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).
[7:49] 196 sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.
[7:50] 197 tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.
[7:50] 198 tn The question in Greek introduced with οὐχί (ouci) expects a positive reply.
[7:51] 199 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
[7:51] 200 tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.
[7:51] 201 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
[7:51] 202 tn Or “forefathers”; Grk “fathers.”
[7:52] 203 tn Or “forefathers”; Grk “fathers.”
[7:52] 204 sn Which…persecute. The rhetorical question suggests they persecuted them all.
[7:52] 205 tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[7:52] 206 sn The Righteous One is a reference to Jesus Christ.
[7:52] 207 sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).
[7:53] 208 tn Grk “whose betrayers and murderers you have now become, who received the law” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “You” supplied in place of the Greek relative pronoun to make a complete sentence in English.
[7:53] 209 tn Traditionally, “as ordained by angels,” but εἰς (eis) with the accusative here should be understood as instrumental (a substitute for ἐν [en]); so BDAG 291 s.v. εἰς 9, BDF §206. Thus the phrase literally means “received the law by the decrees [orders] of angels” with the genitive understood as a subjective genitive, that is, the angels gave the decrees.
[7:53] 210 tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
[7:53] 211 tn Or “did not obey it.”
[7:54] 212 tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).
[7:54] 213 tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.
[7:55] 214 tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.
[7:55] 215 tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.
[7:55] 216 tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
[7:55] 217 sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.
[7:56] 218 tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:57] 219 sn They covered their ears to avoid hearing what they considered to be blasphemy.
[7:58] 220 tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:58] 221 sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.
[7:58] 222 tn Or “outer garments.”
[7:59] 223 tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:60] 224 tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.
[7:60] 225 sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).
[7:60] 226 tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:60] 227 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
[8:1] 228 tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).
[8:1] 230 tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”
[8:1] 231 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:1] 232 sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.
[8:1] 233 tn Or “countryside.”
[8:2] 234 tn “Some” is not in the Greek text, but is implied.
[8:2] 235 sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.
[8:2] 236 tn Or “mourned greatly for him.”
[8:3] 237 tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.
[8:3] 238 tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.
[8:3] 239 tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”
[8:5] 240 tn The word “main” is supplied in the translation to clarify that “Samaria” is not the name of the city (at least in NT times). See both BDAG 912 s.v. Σαμάρεια, and L&N 93.568.
[8:5] 241 tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.
[8:5] 242 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[8:6] 243 tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.
[8:6] 244 tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).
[8:7] 245 sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.
[8:7] 246 tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”
[8:8] 247 tn Grk “and there came about,” but this is somewhat awkward in English.
[8:8] 248 sn Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance (Luke 7:22-23). Note how the acts of healing extend beyond the Twelve here.
[8:9] 249 tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.
[8:10] 250 tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.
[8:10] 251 tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenh megalh) suggests the translation “the power of God that is called ‘Great.’”
[8:12] 252 sn The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.
[8:12] 253 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[8:12] 254 tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.
[8:13] 255 tn Or “he kept close company with.”
[8:13] 256 sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.
[8:14] 257 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:14] 259 sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.
[8:15] 260 tn Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.
[8:16] 261 tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.
[8:16] 263 sn This is a parenthetical note by the author.
[8:17] 264 tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.
[8:17] 265 sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40.
[8:18] 266 tc Most witnesses (Ì45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key
[8:19] 267 tn Or “ability”; Grk “authority.”
[8:20] 268 tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.
[8:21] 270 tn The translation “share or part” is given by L&N 63.13.
[8:21] 271 tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.
[8:22] 272 tn Or “and implore the Lord.”
[8:22] 273 tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.
[8:23] 274 tn Grk “in the gall of bitterness,” an idiom meaning to be particularly envious or resentful of someone. In this case Simon was jealous of the apostles’ power to bestow the Holy Spirit by the laying on of hands, and wanted that power for himself. The literal phrase does not convey this to the modern reader, and in fact some modern translations have simply rendered the phrase as involving bitterness, which misses the point of the envy on Simon’s part. See L&N 88.166. The OT images come from Deut 29:17-18 and Isa 58:6.
[8:24] 275 tn Grk “Simon answered and said.”
[8:24] 276 tn Grk “may come upon.”
[8:25] 277 tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.
[8:25] 278 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.
[8:25] 279 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[8:25] 280 tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).
[8:25] 281 sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.
[8:25] 282 tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).
[8:26] 283 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
[8:26] 284 tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.
[8:26] 285 tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata meshmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.
[8:26] 286 map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:26] 287 tn Or “wilderness.”
[8:26] 288 tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza – the desert road.”
[8:27] 289 tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.
[8:27] 290 tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
[8:27] 291 tn Grk “And there.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[8:27] 292 tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”
[8:27] 293 sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.
[8:27] 294 tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakh") is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.
[8:27] 295 tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.
[8:27] 296 sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.
[8:28] 297 tn Grk “and was sitting.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[8:28] 298 tn Grk “and was reading.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[8:30] 299 tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.
[8:30] 300 tn The words “to it” are not in the Greek text but are implied.
[8:30] 301 tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.
[8:30] 302 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[8:30] 303 tn Grk “he said”; but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”
[8:31] 304 tn Grk “He”; the referent (the man) has been specified in the translation for clarity.
[8:31] 305 tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.
[8:32] 306 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[8:32] 307 tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.
[8:33] 308 tc ‡ Most later
[8:33] 309 tn Or “justice was denied him”; Grk “his justice was taken away.”
[8:33] 310 tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.”
[8:33] 311 tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.
[8:33] 312 sn A quotation from Isa 53:7-8.
[8:34] 313 tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.
[8:34] 314 tn Grk “I beg you,” “I ask you.”
[8:34] 315 sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.
[8:35] 316 tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.
[8:35] 317 sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.
[8:36] 318 tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”
[8:37] 319 tc A few later
[8:38] 320 tn Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”
[8:38] 321 sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.
[8:39] 322 tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).
[8:39] 323 sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).
[8:40] 325 sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.
[8:40] 326 tn The words “the area” are not in the Greek text but are implied.
[8:40] 327 tn Or “he preached the gospel.”
[8:40] 329 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
