Acts 8:12-13

8:12 But when they believed Philip as he was proclaiming the good news about the kingdom of God ¹  and the name of Jesus Christ, ²  they began to be baptized, ³  both men and women. 8:13 Even Simon himself believed, and after he was baptized, he stayed close to ⁴  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ⁵ 

Acts 8:36

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 ⁶  from being baptized?”

Acts 8:38

8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, ⁷  and Philip baptized ⁸  him.

Acts 10:47

10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, ⁹  can he?” ¹⁰ 

Acts 16:33

16:33 At ¹¹  that hour of the night he took them ¹²  and washed their wounds; ¹³  then ¹⁴  he and all his family ¹⁵  were baptized right away. ¹⁶ 

Acts 18:8

18:8 Crispus, the president of the synagogue, ¹⁷  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ¹⁸  believed and were baptized.

[8:12]  ¹ 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]  ² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ³ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[8:13]  ⁴ tn Or “he kept close company with.”

[8:13]  ⁵ 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.

[8:36]  ⁷ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[8:38]  ¹⁰ 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]  ¹¹ sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.

[10:47]  ¹³ tn Grk “just as also we.” The auxiliary verb in English must be supplied. This could be either “have” (NIV, NRSV) or “did” (NASB). “Did” is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit (“they received the Spirit we now possess”), but the manner in which the Gentiles in Cornelius’ house received the Spirit (“they received the Spirit in the same manner we did [on the day of Pentecost]”).

[10:47]  ¹⁴ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “can he?” The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.

[16:33]  ¹⁶ tn Grk “And at.” 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.

[16:33]  ¹⁷ tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.

[16:33]  ¹⁸ tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”

[16:33]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ²⁰ sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.

[16:33]  ²¹ tn Or “immediately.”

[18:8]  ¹⁹ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:8]  ²⁰ tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.