Acts 8:4--11:18

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 ¹  and began proclaiming ²  the Christ ³  to them. 8:6 The crowds were paying attention with one mind to what Philip said, ⁴  as they heard and saw the miraculous signs ⁵  he was performing. 8:7 For unclean spirits, ⁶  crying with loud shrieks, were coming out of many who were possessed, ⁷  and many paralyzed and lame people were healed. 8:8 So there was ⁸  great joy ⁹  in that city.

8:9 Now in that city was a man named Simon, who had been practicing magic ¹⁰  and amazing the people of Samaria, claiming to be someone great. 8:10 All the people, ¹¹  from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” ¹²  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 ¹³  and the name of Jesus Christ, ¹⁴  they began to be baptized, ¹⁵  both men and women. 8:13 Even Simon himself believed, and after he was baptized, he stayed close to ¹⁶  Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. ¹⁷ 

8:14 Now when the apostles in Jerusalem ¹⁸  heard that Samaria had accepted the word ¹⁹  of God, they sent ²⁰  Peter and John to them. 8:15 These two ²¹  went down and prayed for them so that they would receive the Holy Spirit. 8:16 (For the Spirit ²²  had not yet come upon ²³  any of them, but they had only been baptized in the name of the Lord Jesus.) ²⁴  8:17 Then Peter and John placed their hands on the Samaritans, ²⁵  and they received the Holy Spirit. ²⁶ 

8:18 Now Simon, when he saw that the Spirit ²⁷  was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power ²⁸  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, ²⁹  because you thought you could acquire ³⁰  God’s gift with money! 8:21 You have no share or part ³¹  in this matter ³²  because your heart is not right before God! 8:22 Therefore repent of this wickedness of yours, and pray to the Lord ³³  that he may perhaps forgive you for the intent of your heart. ³⁴  8:23 For I see that you are bitterly envious ³⁵  and in bondage to sin.” 8:24 But Simon replied, ³⁶  “You pray to the Lord for me so that nothing of what you have said may happen to ³⁷  me.”

8:25 So after Peter and John ³⁸  had solemnly testified ³⁹  and spoken the word of the Lord, ⁴⁰  they started back to Jerusalem, proclaiming ⁴¹  the good news to many Samaritan villages ⁴²  as they went. ⁴³ 

Philip and the Ethiopian Eunuch

8:26 Then an angel of the Lord ⁴⁴  said to Philip, ⁴⁵  “Get up and go south ⁴⁶  on the road that goes down from Jerusalem ⁴⁷  to Gaza.” (This is a desert ⁴⁸  road.) ⁴⁹  8:27 So ⁵⁰  he got up ⁵¹  and went. There ⁵²  he met ⁵³  an Ethiopian eunuch, ⁵⁴  a court official of Candace, ⁵⁵  queen of the Ethiopians, who was in charge of all her treasury. He ⁵⁶  had come to Jerusalem to worship, ⁵⁷  8:28 and was returning home, sitting ⁵⁸  in his chariot, reading ⁵⁹  the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up ⁶⁰  to it ⁶¹  and heard the man ⁶²  reading Isaiah the prophet. He ⁶³  asked him, ⁶⁴  “Do you understand what you’re reading?” 8:31 The man ⁶⁵  replied, “How in the world can I, ⁶⁶  unless someone guides me?” So he invited Philip to come up and sit with him. 8:32 Now the passage of scripture the man ⁶⁷  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ⁶⁸  not open his mouth.

8:33 In humiliation ⁶⁹  justice was taken from him. ⁷⁰ 

Who can describe his posterity? ⁷¹ 

For his life was taken away ⁷²  from the earth.” ⁷³ 

8:34 Then the eunuch said ⁷⁴  to Philip, “Please tell me, ⁷⁵  who is the prophet saying this about – himself or someone else?” ⁷⁶  8:35 So Philip started speaking, ⁷⁷  and beginning with this scripture ⁷⁸  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 ⁷⁹  from being baptized?” 8:37 [[EMPTY]] ⁸⁰  8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, ⁸¹  and Philip baptized ⁸²  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 ⁸³  went on his way rejoicing. ⁸⁴  8:40 Philip, however, found himself ⁸⁵  at Azotus, ⁸⁶  and as he passed through the area, ⁸⁷  he proclaimed the good news ⁸⁸  to all the towns ⁸⁹  until he came to Caesarea. ⁹⁰ 

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ⁹¹  to murder ⁹²  the Lord’s disciples, went to the high priest 9:2 and requested letters from him to the synagogues ⁹³  in Damascus, so that if he found any who belonged to the Way, ⁹⁴  either men or women, he could bring them as prisoners ⁹⁵  to Jerusalem. ⁹⁶  9:3 As he was going along, approaching ⁹⁷  Damascus, suddenly a light from heaven flashed ⁹⁸  around him. 9:4 He ⁹⁹  fell to the ground and heard a voice saying to him, “Saul, Saul, ¹⁰⁰  why are you persecuting me?” ¹⁰¹  9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting! 9:6 But stand up ¹⁰²  and enter the city and you will be told ¹⁰³  what you must do.” 9:7 (Now the men ¹⁰⁴  who were traveling with him stood there speechless, ¹⁰⁵  because they heard the voice but saw no one.) ¹⁰⁶  9:8 So Saul got up from the ground, but although his eyes were open, ¹⁰⁷  he could see nothing. ¹⁰⁸  Leading him by the hand, his companions ¹⁰⁹  brought him into Damascus. 9:9 For ¹¹⁰  three days he could not see, and he neither ate nor drank anything. ¹¹¹ 

9:10 Now there was a disciple in Damascus named Ananias. The ¹¹²  Lord ¹¹³  said to him in a vision, “Ananias,” and he replied, “Here I am, ¹¹⁴  Lord.” 9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ ¹¹⁵  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 ¹¹⁶  a man named Ananias come in and place his hands on him so that he may see again.” 9:13 But Ananias replied, ¹¹⁷  “Lord, I have heard from many people ¹¹⁸  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 ¹¹⁹  all who call on your name!” ¹²⁰  9:15 But the Lord said to him, “Go, because this man is my chosen instrument ¹²¹  to carry my name before Gentiles and kings and the people of Israel. ¹²²  9:16 For I will show him how much he must suffer for the sake of my name.” ¹²³  9:17 So Ananias departed and entered the house, placed ¹²⁴  his hands on Saul ¹²⁵  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ¹²⁶  has sent me so that you may see again and be filled with the Holy Spirit.” ¹²⁷  9:18 Immediately ¹²⁸  something like scales ¹²⁹  fell from his eyes, and he could see again. He ¹³⁰  got up and was baptized, 9:19 and after taking some food, his strength returned.

For several days ¹³¹  he was with the disciples in Damascus, 9:20 and immediately he began to proclaim Jesus in the synagogues, ¹³²  saying, “This man is the Son of God.” ¹³³  9:21 All ¹³⁴  who heard him were amazed and were saying, “Is this not ¹³⁵  the man who in Jerusalem was ravaging ¹³⁶  those who call on this name, and who had come here to bring them as prisoners ¹³⁷  to the chief priests?” 9:22 But Saul became more and more capable, ¹³⁸  and was causing consternation ¹³⁹  among the Jews who lived in Damascus by proving ¹⁴⁰  that Jesus ¹⁴¹  is the Christ. ¹⁴² 

Saul’s Escape from Damascus

9:23 Now after some days had passed, the Jews plotted ¹⁴³  together to kill him, 9:24 but Saul learned of their plot against him. ¹⁴⁴  They were also watching ¹⁴⁵  the city gates ¹⁴⁶  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 ¹⁴⁷  in the wall by lowering him in a basket. ¹⁴⁸ 

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ¹⁴⁹  he attempted to associate ¹⁵⁰  with the disciples, and they were all afraid of him, because they did not believe ¹⁵¹  that he was a disciple. 9:27 But Barnabas took ¹⁵²  Saul, ¹⁵³  brought ¹⁵⁴  him to the apostles, and related to them how he had seen the Lord on the road, that ¹⁵⁵  the Lord had spoken to him, and how in Damascus he had spoken out boldly ¹⁵⁶  in the name of Jesus. 9:28 So he was staying with them, associating openly with them ¹⁵⁷  in Jerusalem, speaking out boldly in the name of the Lord. 9:29 He was speaking and debating ¹⁵⁸  with the Greek-speaking Jews, ¹⁵⁹  but they were trying to kill him. 9:30 When the brothers found out about this, they brought him down to Caesarea ¹⁶⁰  and sent him away to Tarsus.

9:31 Then ¹⁶¹  the church throughout Judea, Galilee, ¹⁶²  and Samaria experienced ¹⁶³  peace and thus was strengthened. ¹⁶⁴  Living ¹⁶⁵  in the fear of the Lord and in the encouragement of the Holy Spirit, the church ¹⁶⁶  increased in numbers.

Peter Heals Aeneas

9:32 Now ¹⁶⁷  as Peter was traveling around from place to place, ¹⁶⁸  he also came down to the saints who lived in Lydda. ¹⁶⁹  9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because ¹⁷⁰  he was paralyzed. 9:34 Peter ¹⁷¹  said to him, “Aeneas, Jesus the Christ ¹⁷²  heals you. Get up and make your own bed!” ¹⁷³  And immediately he got up. 9:35 All ¹⁷⁴  those who lived in Lydda ¹⁷⁵  and Sharon ¹⁷⁶  saw him, and they ¹⁷⁷  turned ¹⁷⁸  to the Lord.

Peter Raises Dorcas

9:36 Now in Joppa ¹⁷⁹  there was a disciple named Tabitha (which in translation means ¹⁸⁰  Dorcas). ¹⁸¹  She was continually doing good deeds and acts of charity. ¹⁸²  9:37 At that time ¹⁸³  she became sick ¹⁸⁴  and died. When they had washed ¹⁸⁵  her body, ¹⁸⁶  they placed it in an upstairs room. 9:38 Because Lydda ¹⁸⁷  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.” ¹⁸⁸  9:39 So Peter got up and went with them, and ¹⁸⁹  when he arrived ¹⁹⁰  they brought him to the upper room. All ¹⁹¹  the widows stood beside him, crying and showing him ¹⁹²  the tunics ¹⁹³  and other clothing ¹⁹⁴  Dorcas used to make ¹⁹⁵  while she was with them. 9:40 But Peter sent them all outside, ¹⁹⁶  knelt down, ¹⁹⁷  and prayed. Turning ¹⁹⁸  to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. ¹⁹⁹  9:41 He gave ²⁰⁰  her his hand and helped her get up. Then he called ²⁰¹  the saints and widows and presented her alive. 9:42 This became known throughout all ²⁰²  Joppa, and many believed in the Lord. ²⁰³  9:43 So ²⁰⁴  Peter ²⁰⁵  stayed many days in Joppa with a man named ²⁰⁶  Simon, a tanner. ²⁰⁷ 

Peter Visits Cornelius

10:1 Now there was a man in Caesarea ²⁰⁸  named Cornelius, a centurion ²⁰⁹  of what was known as the Italian Cohort. ²¹⁰  10:2 He ²¹¹  was a devout, God-fearing man, ²¹²  as was all his household; he did many acts of charity for the people ²¹³  and prayed to God regularly. 10:3 About three o’clock one afternoon ²¹⁴  he saw clearly in a vision an angel of God ²¹⁵  who came in ²¹⁶  and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius ²¹⁷  replied, ²¹⁸  “What is it, Lord?” The angel ²¹⁹  said to him, “Your prayers and your acts of charity ²²⁰  have gone up as a memorial ²²¹  before God. 10:5 Now ²²²  send men to Joppa ²²³  and summon a man named Simon, ²²⁴  who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, ²²⁵  whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius ²²⁶  called two of his personal servants ²²⁷  and a devout soldier from among those who served him, ²²⁸  10:8 and when he had explained everything to them, he sent them to Joppa.

10:9 About noon ²²⁹  the next day, while they were on their way and approaching ²³⁰  the city, Peter went up on the roof ²³¹  to pray. 10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. ²³²  10:11 He ²³³  saw heaven ²³⁴  opened ²³⁵  and an object something like a large sheet ²³⁶  descending, ²³⁷  being let down to earth ²³⁸  by its four corners. 10:12 In it ²³⁹  were all kinds of four-footed animals and reptiles ²⁴⁰  of the earth and wild birds. ²⁴¹  10:13 Then ²⁴²  a voice said ²⁴³  to him, “Get up, Peter; slaughter ²⁴⁴  and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” ²⁴⁵  10:15 The voice ²⁴⁶  spoke to him again, a second time, “What God has made clean, you must not consider ²⁴⁷  ritually unclean!” ²⁴⁸  10:16 This happened three times, and immediately the object was taken up into heaven. ²⁴⁹ 

10:17 Now while Peter was puzzling over ²⁵⁰  what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was ²⁵¹  and approached ²⁵²  the gate. 10:18 They ²⁵³  called out to ask if Simon, known as Peter, ²⁵⁴  was staying there as a guest. 10:19 While Peter was still thinking seriously about ²⁵⁵  the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, ²⁵⁶  go down, and accompany them without hesitation, ²⁵⁷  because I have sent them.” 10:21 So Peter went down ²⁵⁸  to the men and said, “Here I am, ²⁵⁹  the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, ²⁶⁰  a righteous ²⁶¹  and God-fearing man, well spoken of by the whole Jewish nation, ²⁶²  was directed by a holy angel to summon you to his house and to hear a message ²⁶³  from you.” 10:23 So Peter ²⁶⁴  invited them in and entertained them as guests.

On the next day he got up and set out ²⁶⁵  with them, and some of the brothers from Joppa ²⁶⁶  accompanied him. 10:24 The following day ²⁶⁷  he entered Caesarea. ²⁶⁸  Now Cornelius was waiting anxiously ²⁶⁹  for them and had called together his relatives and close friends. 10:25 So when ²⁷⁰  Peter came in, Cornelius met ²⁷¹  him, fell ²⁷²  at his feet, and worshiped ²⁷³  him. 10:26 But Peter helped him up, ²⁷⁴  saying, “Stand up. I too am a mere mortal.” ²⁷⁵  10:27 Peter ²⁷⁶  continued talking with him as he went in, and he found many people gathered together. ²⁷⁷  10:28 He said to them, “You know that ²⁷⁸  it is unlawful ²⁷⁹  for a Jew ²⁸⁰  to associate with or visit a Gentile, ²⁸¹  yet God has shown me that I should call no person ²⁸²  defiled or ritually unclean. ²⁸³  10:29 Therefore when you sent for me, ²⁸⁴  I came without any objection. Now may I ask why ²⁸⁵  you sent for me?” 10:30 Cornelius ²⁸⁶  replied, ²⁸⁷  “Four days ago at this very hour, at three o’clock in the afternoon, ²⁸⁸  I was praying in my house, and suddenly ²⁸⁹  a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity ²⁹⁰  have been remembered before God. ²⁹¹  10:32 Therefore send to Joppa and summon Simon, who is called Peter. This man is staying as a guest in the house of Simon the tanner, ²⁹²  by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come. ²⁹³  So now we are all here in the presence of God ²⁹⁴  to listen ²⁹⁵  to everything the Lord has commanded you to say to us.” ²⁹⁶ 

10:34 Then Peter started speaking: ²⁹⁷  “I now truly understand that God does not show favoritism in dealing with people, ²⁹⁸  10:35 but in every nation ²⁹⁹  the person who fears him ³⁰⁰  and does what is right ³⁰¹  is welcomed before him. 10:36 You know ³⁰²  the message ³⁰³  he sent to the people ³⁰⁴  of Israel, proclaiming the good news of peace ³⁰⁵  through ³⁰⁶  Jesus Christ ³⁰⁷  (he is Lord ³⁰⁸  of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: ³⁰⁹  10:38 with respect to Jesus from Nazareth, ³¹⁰  that ³¹¹  God anointed him with the Holy Spirit and with power. He ³¹²  went around doing good and healing all who were oppressed by the devil, ³¹³  because God was with him. ³¹⁴  10:39 We ³¹⁵  are witnesses of all the things he did both in Judea ³¹⁶  and in Jerusalem. ³¹⁷  They ³¹⁸  killed him by hanging him on a tree, ³¹⁹  10:40 but ³²⁰  God raised him up on the third day and caused him to be seen, ³²¹  10:41 not by all the people, but by us, the witnesses God had already chosen, ³²²  who ate and drank ³²³  with him after he rose from the dead. 10:42 He ³²⁴  commanded us to preach to the people and to warn ³²⁵  them ³²⁶  that he is the one ³²⁷  appointed ³²⁸  by God as judge ³²⁹  of the living and the dead. 10:43 About him all the prophets testify, ³³⁰  that everyone who believes in him receives forgiveness of sins ³³¹  through his name.”

The Gentiles Receive the Holy Spirit

10:44 While Peter was still speaking these words, the Holy Spirit fell on ³³²  all those who heard the message. ³³³  10:45 The ³³⁴  circumcised believers ³³⁵  who had accompanied Peter were greatly astonished ³³⁶  that ³³⁷  the gift of the Holy Spirit ³³⁸  had been poured out ³³⁹  even on the Gentiles, 10:46 for they heard them speaking in tongues and praising ³⁴⁰  God. Then Peter said, 10:47 “No one can withhold the water for these people to be baptized, who have received the Holy Spirit just as we did, ³⁴¹  can he?” ³⁴²  10:48 So he gave orders to have them baptized ³⁴³  in the name of Jesus Christ. ³⁴⁴  Then they asked him to stay for several days.

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ³⁴⁵  the word of God. ³⁴⁶  11:2 So when Peter went up to Jerusalem, ³⁴⁷  the circumcised believers ³⁴⁸  took issue with ³⁴⁹  him, 11:3 saying, “You went to ³⁵⁰  uncircumcised men and shared a meal with ³⁵¹  them.” 11:4 But Peter began and explained it to them point by point, ³⁵²  saying, 11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, ³⁵³  an object something like a large sheet descending, ³⁵⁴  being let down from heaven ³⁵⁵  by its four corners, and it came to me. 11:6 As I stared ³⁵⁶  I looked into it and saw four-footed animals of the earth, wild animals, reptiles, ³⁵⁷  and wild birds. ³⁵⁸  11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter ³⁵⁹  and eat!’ 11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean ³⁶⁰  has ever entered my mouth!’ 11:9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider ³⁶¹  ritually unclean!’ 11:10 This happened three times, and then everything was pulled up to heaven again. 11:11 At that very moment, ³⁶²  three men sent to me from Caesarea ³⁶³  approached ³⁶⁴  the house where we were staying. ³⁶⁵  11:12 The Spirit told me to accompany them without hesitation. These six brothers ³⁶⁶  also went with me, and we entered the man’s house. 11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter, 11:14 who will speak a message ³⁶⁷  to you by which you and your entire household will be saved.’ 11:15 Then as I began to speak, the Holy Spirit fell on ³⁶⁸  them just as he did ³⁶⁹  on us at the beginning. ³⁷⁰  11:16 And I remembered the word of the Lord, ³⁷¹  as he used to say, ³⁷²  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ³⁷³  11:17 Therefore if God ³⁷⁴  gave them the same gift ³⁷⁵  as he also gave us after believing ³⁷⁶  in the Lord Jesus Christ, ³⁷⁷  who was I to hinder ³⁷⁸  God?” 11:18 When they heard this, ³⁷⁹  they ceased their objections ³⁸⁰  and praised ³⁸¹  God, saying, “So then, God has granted the repentance ³⁸²  that leads to life even to the Gentiles.” ³⁸³ 

[8:5]  ¹ 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]  ² tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.

[8:5]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:6]  ⁴ tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.

[8:6]  ⁵ 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]  ⁶ 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]  ⁷ tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”

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

[8:8]  ⁹ 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]  ¹⁰ tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.

[8:10]  ¹¹ tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.

[8:10]  ¹² 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]  ¹³ 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]  ¹⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[8:12]  ¹⁵ tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.

[8:13]  ¹⁶ tn Or “he kept close company with.”

[8:13]  ¹⁷ 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]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:14]  ¹⁹ tn Or “message.”

[8:14]  ²⁰ 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]  ²¹ 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]  ²² tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.

[8:16]  ²³ tn Or “fallen on.”

[8:16]  ²⁴ sn This is a parenthetical note by the author.

[8:17]  ²⁵ tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.

[8:17]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Or “ability”; Grk “authority.”

[8:20]  ²⁹ 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]  ³⁰ tn Or “obtain.”

[8:21]  ³¹ tn The translation “share or part” is given by L&N 63.13.

[8:21]  ³² 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]  ³³ tn Or “and implore the Lord.”

[8:22]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn Grk “Simon answered and said.”

[8:24]  ³⁷ tn Grk “may come upon.”

[8:25]  ³⁸ tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.

[8:25]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).

[8:26]  ⁴⁴ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[8:26]  ⁴⁵ tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.

[8:26]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn Or “wilderness.”

[8:26]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² 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]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.

[8:30]  ⁶¹ tn The words “to it” are not in the Greek text but are implied.

[8:30]  ⁶² tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.

[8:30]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

[8:31]  ⁶⁶ 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]  ⁶⁷ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ tn Or “justice was denied him”; Grk “his justice was taken away.”

[8:33]  ⁷¹ 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]  ⁷² 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]  ⁷³ sn A quotation from Isa 53:7-8.

[8:34]  ⁷⁴ tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.

[8:34]  ⁷⁵ tn Grk “I beg you,” “I ask you.”

[8:34]  ⁷⁶ 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]  ⁷⁷ 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]  ⁷⁸ 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]  ⁷⁹ tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”

[8:37]  ⁸⁰ 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]  ⁸¹ 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]  ⁸² sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.

[8:39]  ⁸³ tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).

[8:39]  ⁸⁴ sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).

[8:40]  ⁸⁵ tn Or “appeared.”

[8:40]  ⁸⁶ sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.

[8:40]  ⁸⁷ tn The words “the area” are not in the Greek text but are implied.

[8:40]  ⁸⁸ tn Or “he preached the gospel.”

[8:40]  ⁸⁹ tn Or “cities.”

[8:40]  ⁹⁰ 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]  ⁹¹ tn Or “Saul, making dire threats.”

[9:1]  ⁹² 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]  ⁹³ sn See the note on synagogue in 6:9.

[9:2]  ⁹⁴ 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]  ⁹⁵ 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]  ⁹⁶ sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.

[9:3]  ⁹⁷ 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]  ⁹⁸ tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.

[9:4]  ⁹⁹ 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]  ¹⁰⁰ tn The double vocative suggests emotion.

[9:4]  ¹⁰¹ sn Persecuting me. To persecute the church is to persecute Jesus.

[9:6]  ¹⁰² tn Or “But arise.”

[9:6]  ¹⁰³ 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]  ¹⁰⁴ 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]  ¹⁰⁵ tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.

[9:7]  ¹⁰⁶ 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]  ¹⁰⁷ tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.

[9:8]  ¹⁰⁸ 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]  ¹⁰⁹ tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.

[9:9]  ¹¹⁰ 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]  ¹¹¹ 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]  ¹¹² 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]  ¹¹³ 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]  ¹¹⁴ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[9:11]  ¹¹⁵ sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.

[9:12]  ¹¹⁶ 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]  ¹¹⁷ 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]  ¹¹⁸ tn The word “people” is not in the Greek text, but is implied.

[9:14]  ¹¹⁹ tn Grk “to bind.”

[9:14]  ¹²⁰ 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]  ¹²¹ tn Or “tool.”

[9:15]  ¹²² tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[9:16]  ¹²³ 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]  ¹²⁴ 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]  ¹²⁵ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ¹²⁶ 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]  ¹²⁷ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[9:18]  ¹²⁸ 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]  ¹²⁹ tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).

[9:18]  ¹³⁰ 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]  ¹³¹ 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]  ¹³² sn See the note on synagogue in 6:9.

[9:20]  ¹³³ 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]  ¹³⁴ 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]  ¹³⁵ tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.

[9:21]  ¹³⁶ 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]  ¹³⁷ 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]  ¹³⁸ 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]  ¹³⁹ tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.

[9:22]  ¹⁴⁰ tn Or “by showing for certain.”

[9:22]  ¹⁴¹ tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.

[9:22]  ¹⁴² 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]  ¹⁴³ 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]  ¹⁴⁴ tn The words “against him” are implied, as suggested by L&N 30.71.

[9:24]  ¹⁴⁵ tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).

[9:24]  ¹⁴⁶ 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]  ¹⁴⁷ 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]  ¹⁴⁸ tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.

[9:26]  ¹⁴⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ¹⁵⁰ tn Or “join.”

[9:26]  ¹⁵¹ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[9:27]  ¹⁵² 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]  ¹⁵³ tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  ¹⁵⁴ 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]  ¹⁵⁵ 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]  ¹⁵⁶ tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[9:28]  ¹⁵⁷ 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]  ¹⁵⁸ tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).

[9:29]  ¹⁵⁹ 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]  ¹⁶⁰ 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]  ¹⁶¹ 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]  ¹⁶² 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]  ¹⁶³ tn Grk “had.”

[9:31]  ¹⁶⁴ 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]  ¹⁶⁵ 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]  ¹⁶⁶ tn Grk “it”; the referent (the church) has been specified in the translation for clarity.

[9:32]  ¹⁶⁷ 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]  ¹⁶⁸ 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]  ¹⁶⁹ 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]  ¹⁷⁰ 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]  ¹⁷¹ 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]  ¹⁷² 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]  ¹⁷³ 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]  ¹⁷⁴ 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]  ¹⁷⁵ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:35]  ¹⁷⁶ sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.

[9:35]  ¹⁷⁷ 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]  ¹⁷⁸ sn They turned. To “turn” is a good summary term for the response to the gospel.

[9:36]  ¹⁷⁹ 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]  ¹⁸⁰ 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]  ¹⁸¹ 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]  ¹⁸² 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]  ¹⁸³ 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]  ¹⁸⁴ 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]  ¹⁸⁵ tn The participle λούσαντες (lousante") is taken temporally.

[9:37]  ¹⁸⁶ tn Grk “washed her,” but the reference is to her corpse.

[9:38]  ¹⁸⁷ sn Lydda was a city northwest of Jerusalem on the way to Joppa.

[9:38]  ¹⁸⁸ tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”

[9:39]  ¹⁸⁹ 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]  ¹⁹⁰ tn The participle παραγενόμενον (paragenomenon) is taken temporally.

[9:39]  ¹⁹¹ 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]  ¹⁹² 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]  ¹⁹³ 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]  ¹⁹⁴ tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.

[9:39]  ¹⁹⁵ tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.

[9:40]  ¹⁹⁶ 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]  ¹⁹⁷ 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]  ¹⁹⁸ 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]  ¹⁹⁹ 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]  ²⁰⁰ 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]  ²⁰¹ 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]  ²⁰² 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]  ²⁰³ sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.

[9:43]  ²⁰⁴ 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]  ²⁰⁵ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[9:43]  ²⁰⁶ tn Grk “with a certain Simon.”

[9:43]  ²⁰⁷ 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.

[10:1]  ²⁰⁸ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).

[10:1]  ²⁰⁹ sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.

[10:1]  ²¹⁰ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.

[10:2]  ²¹¹ tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[10:2]  ²¹² sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.

[10:2]  ²¹³ tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).

[10:3]  ²¹⁴ tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.

[10:3]  ²¹⁵ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” 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.

[10:3]  ²¹⁶ tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”

[10:4]  ²¹⁷ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:4]  ²¹⁸ tn Grk “said,” but in response to the angel’s address, “replied” is better English style.

[10:4]  ²¹⁹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[10:4]  ²²⁰ tn Or “your gifts to the needy.”

[10:4]  ²²¹ sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).

[10:5]  ²²² 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.

[10:5]  ²²³ sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.

[10:5]  ²²⁴ tn Grk “a certain Simon.”

[10:6]  ²²⁵ 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.

[10:7]  ²²⁶ tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.

[10:7]  ²²⁷ tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.

[10:7]  ²²⁸ tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.

[10:9]  ²²⁹ tn Grk “about the sixth hour.”

[10:9]  ²³⁰ tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.

[10:9]  ²³¹ sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.

[10:10]  ²³² tn The traditional translation, “he fell into a trance,” is somewhat idiomatic; it is based on the textual variant ἐπέπεσεν (epepesen, “he fell”) found in the Byzantine text but almost certainly not original.

[10:11]  ²³³ 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.

[10:11]  ²³⁴ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[10:11]  ²³⁵ tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.

[10:11]  ²³⁶ tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).

[10:11]  ²³⁷ tn Or “coming down.”

[10:11]  ²³⁸ tn Or “to the ground.”

[10:12]  ²³⁹ tn Grk “in which.” The relative pronoun was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style.

[10:12]  ²⁴⁰ tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate. See also Gen 6:20, as well as the law making such creatures unclean food in Lev 11:2-47.

[10:12]  ²⁴¹ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[10:13]  ²⁴² tn Grk “And there came.” 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.

[10:13]  ²⁴³ tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.

[10:13]  ²⁴⁴ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[10:14]  ²⁴⁵ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:15]  ²⁴⁶ tn Grk “And the voice.” 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.

[10:15]  ²⁴⁷ tn Or “declare.”

[10:15]  ²⁴⁸ sn For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.

[10:16]  ²⁴⁹ tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).

[10:17]  ²⁵⁰ tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).

[10:17]  ²⁵¹ tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.

[10:17]  ²⁵² tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”

[10:18]  ²⁵³ tn Grk “and.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the pronoun “they” as the subject of the following verb.

[10:18]  ²⁵⁴ tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).

[10:19]  ²⁵⁵ tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).

[10:20]  ²⁵⁶ tn Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.

[10:20]  ²⁵⁷ tn The term means “without doubting” or “without deliberation.” It is a term of conscience and discernment. In effect, Peter is to listen to them rather than hesitate (BDAG 231 s.v. διακρίνω 6).

[10:21]  ²⁵⁸ tn Grk “Peter going down to the men, said.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[10:21]  ²⁵⁹ tn Grk “Behold, it is I whom you seek,” or “Behold, I am the one you seek.” “Here I am” is used to translate ἰδοὺ ἐγώ εἰμι (idou egw eimi).

[10:22]  ²⁶⁰ sn See the note on the word centurion in 10:1.

[10:22]  ²⁶¹ tn Or “just.”

[10:22]  ²⁶² tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.

[10:22]  ²⁶³ tn Grk “hear words.”

[10:23]  ²⁶⁴ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[10:23]  ²⁶⁵ tn Or “went forth.”

[10:23]  ²⁶⁶ sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.

[10:24]  ²⁶⁷ tn Grk “On the next day,” but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.

[10:24]  ²⁶⁸ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).

[10:24]  ²⁶⁹ tn Normally προσδοκάω (prosdokaw) means “to wait with apprehension or anxiety for something,” often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.

[10:25]  ²⁷⁰ tn Grk “So it happened that when.” 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.

[10:25]  ²⁷¹ tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ²⁷² tn Grk “falling at his feet, worshiped.” The participle πεσών (peswn) has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ²⁷³ sn When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter’s remark in v. 26 indicates.

[10:26]  ²⁷⁴ tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26]  ²⁷⁵ tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.

[10:27]  ²⁷⁶ tn Grk “And he”; the referent (Peter) has been specified in the translation for clarity. 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.

[10:27]  ²⁷⁷ tn Or “many people assembled.”

[10:28]  ²⁷⁸ tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ²⁷⁹ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ²⁸⁰ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ²⁸¹ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ²⁸² tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ²⁸³ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:29]  ²⁸⁴ tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemfqei") has been taken temporally and converted to an active construction which is less awkward in English.

[10:29]  ²⁸⁵ tn Grk “ask for what reason.”

[10:30]  ²⁸⁶ tn Grk “And Cornelius.” 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.

[10:30]  ²⁸⁷ tn Grk “said.”

[10:30]  ²⁸⁸ tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.

[10:30]  ²⁸⁹ tn Grk “and behold.” The interjection ἰδού (idou) is difficult at times to translate into English. Here it has been translated as “suddenly” to convey the force of Cornelius’ account of the angel’s appearance.

[10:31]  ²⁹⁰ tn Or “your gifts to the needy.”

[10:31]  ²⁹¹ sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.

[10:32]  ²⁹² 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.

[10:33]  ²⁹³ tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalw" poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).

[10:33]  ²⁹⁴ tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enwpion tou qeou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.

[10:33]  ²⁹⁵ tn Or “to hear everything.”

[10:33]  ²⁹⁶ tn The words “to say to us” are not in the Greek text, but are implied. Cornelius knows Peter is God’s representative, bringing God’s message.

[10:34]  ²⁹⁷ tn Grk “Opening his mouth Peter said” (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.

[10:34]  ²⁹⁸ tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

[10:35]  ²⁹⁹ sn See Luke 24:47.

[10:35]  ³⁰⁰ tn Or “shows reverence for him.”

[10:35]  ³⁰¹ tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

[10:36]  ³⁰² tn The subject and verb (“you know”) do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.

[10:36]  ³⁰³ tn Grk “the word.”

[10:36]  ³⁰⁴ tn Grk “to the sons.”

[10:36]  ³⁰⁵ sn Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.

[10:36]  ³⁰⁶ tn Or “by.”

[10:36]  ³⁰⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[10:36]  ³⁰⁸ sn He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus’ authority.

[10:37]  ³⁰⁹ tn Or “proclaimed.”

[10:38]  ³¹⁰ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ³¹¹ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ³¹² tn Grk “power, 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, due to the length of the sentence in Greek.

[10:38]  ³¹³ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  ³¹⁴ sn See Acts 7:9.

[10:39]  ³¹⁵ tn Grk “And we.” 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.

[10:39]  ³¹⁶ tn Grk “the land of the Jews,” but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BDAG 1093-94 s.v. χώρα 2.b).

[10:39]  ³¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:39]  ³¹⁸ tn Grk “in Jerusalem, whom they killed.” The relative pronoun was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:39]  ³¹⁹ tn Or “by crucifying him” (“hang on a tree” is by the time of the 1st 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.

[10:40]  ³²⁰ tn The conjunction “but” is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.

[10:40]  ³²¹ tn Grk “and granted that he should become visible.” The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation “caused him to be seen” for this verse.

[10:41]  ³²² tn Or “the witnesses God had previously chosen.” See Acts 1:8.

[10:41]  ³²³ sn Ate and drank. See Luke 24:35-49.

[10:42]  ³²⁴ 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.

[10:42]  ³²⁵ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning “to testify solemnly” does not capture this nuance.

[10:42]  ³²⁶ 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.

[10:42]  ³²⁷ tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”

[10:42]  ³²⁸ tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.

[10:42]  ³²⁹ sn Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.

[10:43]  ³³⁰ tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.

[10:43]  ³³¹ sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.

[10:44]  ³³² tn Or “came down on.” God now acted to confirm the point of Peter’s speech.

[10:44]  ³³³ tn Or “word.”

[10:45]  ³³⁴ 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.

[10:45]  ³³⁵ tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”

[10:45]  ³³⁶ sn The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God’s plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.

[10:45]  ³³⁷ tn Or “because.”

[10:45]  ³³⁸ tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.

[10:45]  ³³⁹ sn The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.

[10:46]  ³⁴⁰ tn Or “extolling,” “magnifying.”

[10:47]  ³⁴¹ 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]  ³⁴² 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.

[10:48]  ³⁴³ tn The Greek construction (passive infinitive with accusative subject) could be translated either “he ordered them to be baptized” or “he ordered that they be baptized,” but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius’ house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter’s apostolic authority (“ordered”) to convince them to perform the baptisms.

[10:48]  ³⁴⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Jesus’ right to judge as the provider of forgiveness is highlighted here.

[11:1]  ³⁴⁵ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ³⁴⁶ tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[11:2]  ³⁴⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ³⁴⁸ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ³⁴⁹ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[11:3]  ³⁵⁰ tn Or “You were a guest in the home of” (according to L&N 23.12).

[11:3]  ³⁵¹ tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.

[11:4]  ³⁵² tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.

[11:5]  ³⁵³ tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.

[11:5]  ³⁵⁴ tn Or “coming down.”

[11:5]  ³⁵⁵ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[11:6]  ³⁵⁶ tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[11:6]  ³⁵⁷ tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate.

[11:6]  ³⁵⁸ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[11:7]  ³⁵⁹ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[11:8]  ³⁶⁰ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.

[11:9]  ³⁶¹ tn Or “declare.” The wording matches Acts 10:15.

[11:11]  ³⁶² tn Grk “And behold.”

[11:11]  ³⁶³ 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.

[11:11]  ³⁶⁴ tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.

[11:11]  ³⁶⁵ tn The word “staying” is not in the Greek text but is implied.

[11:12]  ³⁶⁶ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[11:14]  ³⁶⁷ tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.

[11:15]  ³⁶⁸ tn Or “came down on.”

[11:15]  ³⁶⁹ tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.

[11:15]  ³⁷⁰ sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.

[11:16]  ³⁷¹ 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; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 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.

[11:16]  ³⁷² tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ³⁷³ sn John…Spirit. This remark repeats Acts 1:5.

[11:17]  ³⁷⁴ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ³⁷⁵ sn That is, the same gift of the Holy Spirit.

[11:17]  ³⁷⁶ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ³⁷⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ³⁷⁸ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

[11:18]  ³⁷⁹ tn Grk “these things.”

[11:18]  ³⁸⁰ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ³⁸¹ tn Or “glorified.”

[11:18]  ³⁸² sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ³⁸³ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.