Discovery BoxActs 8:1--10:48
Context8:1 And Saul agreed completely with killing 1 him.
Now on that day a great 2 persecution began 3 against the church in Jerusalem, 4 and all 5 except the apostles were forced to scatter throughout the regions 6 of Judea and Samaria. 8:2 Some 7 devout men buried Stephen and made loud lamentation 8 over him. 9 8:3 But Saul was trying to destroy 10 the church; entering one house after another, he dragged off 11 both men and women and put them in prison. 12
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 13 and began proclaiming 14 the Christ 15 to them. 8:6 The crowds were paying attention with one mind to what Philip said, 16 as they heard and saw the miraculous signs 17 he was performing. 8:7 For unclean spirits, 18 crying with loud shrieks, were coming out of many who were possessed, 19 and many paralyzed and lame people were healed. 8:8 So there was 20 great joy 21 in that city.
8:9 Now in that city was a man named Simon, who had been practicing magic 22 and amazing the people of Samaria, claiming to be someone great. 8:10 All the people, 23 from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’” 24 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 25 and the name of Jesus Christ, 26 they began to be baptized, 27 both men and women. 8:13 Even Simon himself believed, and after he was baptized, he stayed close to 28 Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed. 29
8:14 Now when the apostles in Jerusalem 30 heard that Samaria had accepted the word 31 of God, they sent 32 Peter and John to them. 8:15 These two 33 went down and prayed for them so that they would receive the Holy Spirit. 8:16 (For the Spirit 34 had not yet come upon 35 any of them, but they had only been baptized in the name of the Lord Jesus.) 36 8:17 Then Peter and John placed their hands on the Samaritans, 37 and they received the Holy Spirit. 38
8:18 Now Simon, when he saw that the Spirit 39 was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power 40 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, 41 because you thought you could acquire 42 God’s gift with money! 8:21 You have no share or part 43 in this matter 44 because your heart is not right before God! 8:22 Therefore repent of this wickedness of yours, and pray to the Lord 45 that he may perhaps forgive you for the intent of your heart. 46 8:23 For I see that you are bitterly envious 47 and in bondage to sin.” 8:24 But Simon replied, 48 “You pray to the Lord for me so that nothing of what you have said may happen to 49 me.”
8:25 So after Peter and John 50 had solemnly testified 51 and spoken the word of the Lord, 52 they started back to Jerusalem, proclaiming 53 the good news to many Samaritan villages 54 as they went. 55
8:26 Then an angel of the Lord 56 said to Philip, 57 “Get up and go south 58 on the road that goes down from Jerusalem 59 to Gaza.” (This is a desert 60 road.) 61 8:27 So 62 he got up 63 and went. There 64 he met 65 an Ethiopian eunuch, 66 a court official of Candace, 67 queen of the Ethiopians, who was in charge of all her treasury. He 68 had come to Jerusalem to worship, 69 8:28 and was returning home, sitting 70 in his chariot, reading 71 the prophet Isaiah. 8:29 Then the Spirit said to Philip, “Go over and join this chariot.” 8:30 So Philip ran up 72 to it 73 and heard the man 74 reading Isaiah the prophet. He 75 asked him, 76 “Do you understand what you’re reading?” 8:31 The man 77 replied, “How in the world can I, 78 unless someone guides me?” So he invited Philip to come up and sit with him. 8:32 Now the passage of scripture the man 79 was reading was this:
“He was led like a sheep to slaughter,
and like a lamb before its shearer is silent,
so he did 80 not open his mouth.
8:33 In humiliation 81 justice was taken from him. 82
Who can describe his posterity? 83
For his life was taken away 84 from the earth.” 85
8:34 Then the eunuch said 86 to Philip, “Please tell me, 87 who is the prophet saying this about – himself or someone else?” 88 8:35 So Philip started speaking, 89 and beginning with this scripture 90 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 91 from being baptized?” 8:37 [[EMPTY]] 92 8:38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water, 93 and Philip baptized 94 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 95 went on his way rejoicing. 96 8:40 Philip, however, found himself 97 at Azotus, 98 and as he passed through the area, 99 he proclaimed the good news 100 to all the towns 101 until he came to Caesarea. 102
9:1 Meanwhile Saul, still breathing out threats 103 to murder 104 the Lord’s disciples, went to the high priest 9:2 and requested letters from him to the synagogues 105 in Damascus, so that if he found any who belonged to the Way, 106 either men or women, he could bring them as prisoners 107 to Jerusalem. 108 9:3 As he was going along, approaching 109 Damascus, suddenly a light from heaven flashed 110 around him. 9:4 He 111 fell to the ground and heard a voice saying to him, “Saul, Saul, 112 why are you persecuting me?” 113 9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting! 9:6 But stand up 114 and enter the city and you will be told 115 what you must do.” 9:7 (Now the men 116 who were traveling with him stood there speechless, 117 because they heard the voice but saw no one.) 118 9:8 So Saul got up from the ground, but although his eyes were open, 119 he could see nothing. 120 Leading him by the hand, his companions 121 brought him into Damascus. 9:9 For 122 three days he could not see, and he neither ate nor drank anything. 123
9:10 Now there was a disciple in Damascus named Ananias. The 124 Lord 125 said to him in a vision, “Ananias,” and he replied, “Here I am, 126 Lord.” 9:11 Then the Lord told him, “Get up and go to the street called ‘Straight,’ 127 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 128 a man named Ananias come in and place his hands on him so that he may see again.” 9:13 But Ananias replied, 129 “Lord, I have heard from many people 130 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 131 all who call on your name!” 132 9:15 But the Lord said to him, “Go, because this man is my chosen instrument 133 to carry my name before Gentiles and kings and the people of Israel. 134 9:16 For I will show him how much he must suffer for the sake of my name.” 135 9:17 So Ananias departed and entered the house, placed 136 his hands on Saul 137 and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, 138 has sent me so that you may see again and be filled with the Holy Spirit.” 139 9:18 Immediately 140 something like scales 141 fell from his eyes, and he could see again. He 142 got up and was baptized, 9:19 and after taking some food, his strength returned.
For several days 143 he was with the disciples in Damascus, 9:20 and immediately he began to proclaim Jesus in the synagogues, 144 saying, “This man is the Son of God.” 145 9:21 All 146 who heard him were amazed and were saying, “Is this not 147 the man who in Jerusalem was ravaging 148 those who call on this name, and who had come here to bring them as prisoners 149 to the chief priests?” 9:22 But Saul became more and more capable, 150 and was causing consternation 151 among the Jews who lived in Damascus by proving 152 that Jesus 153 is the Christ. 154
9:23 Now after some days had passed, the Jews plotted 155 together to kill him, 9:24 but Saul learned of their plot against him. 156 They were also watching 157 the city gates 158 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 159 in the wall by lowering him in a basket. 160
9:26 When he arrived in Jerusalem, 161 he attempted to associate 162 with the disciples, and they were all afraid of him, because they did not believe 163 that he was a disciple. 9:27 But Barnabas took 164 Saul, 165 brought 166 him to the apostles, and related to them how he had seen the Lord on the road, that 167 the Lord had spoken to him, and how in Damascus he had spoken out boldly 168 in the name of Jesus. 9:28 So he was staying with them, associating openly with them 169 in Jerusalem, speaking out boldly in the name of the Lord. 9:29 He was speaking and debating 170 with the Greek-speaking Jews, 171 but they were trying to kill him. 9:30 When the brothers found out about this, they brought him down to Caesarea 172 and sent him away to Tarsus.
9:31 Then 173 the church throughout Judea, Galilee, 174 and Samaria experienced 175 peace and thus was strengthened. 176 Living 177 in the fear of the Lord and in the encouragement of the Holy Spirit, the church 178 increased in numbers.
9:32 Now 179 as Peter was traveling around from place to place, 180 he also came down to the saints who lived in Lydda. 181 9:33 He found there a man named Aeneas who had been confined to a mattress for eight years because 182 he was paralyzed. 9:34 Peter 183 said to him, “Aeneas, Jesus the Christ 184 heals you. Get up and make your own bed!” 185 And immediately he got up. 9:35 All 186 those who lived in Lydda 187 and Sharon 188 saw him, and they 189 turned 190 to the Lord.
9:36 Now in Joppa 191 there was a disciple named Tabitha (which in translation means 192 Dorcas). 193 She was continually doing good deeds and acts of charity. 194 9:37 At that time 195 she became sick 196 and died. When they had washed 197 her body, 198 they placed it in an upstairs room. 9:38 Because Lydda 199 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.” 200 9:39 So Peter got up and went with them, and 201 when he arrived 202 they brought him to the upper room. All 203 the widows stood beside him, crying and showing him 204 the tunics 205 and other clothing 206 Dorcas used to make 207 while she was with them. 9:40 But Peter sent them all outside, 208 knelt down, 209 and prayed. Turning 210 to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up. 211 9:41 He gave 212 her his hand and helped her get up. Then he called 213 the saints and widows and presented her alive. 9:42 This became known throughout all 214 Joppa, and many believed in the Lord. 215 9:43 So 216 Peter 217 stayed many days in Joppa with a man named 218 Simon, a tanner. 219
10:1 Now there was a man in Caesarea 220 named Cornelius, a centurion 221 of what was known as the Italian Cohort. 222 10:2 He 223 was a devout, God-fearing man, 224 as was all his household; he did many acts of charity for the people 225 and prayed to God regularly. 10:3 About three o’clock one afternoon 226 he saw clearly in a vision an angel of God 227 who came in 228 and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius 229 replied, 230 “What is it, Lord?” The angel 231 said to him, “Your prayers and your acts of charity 232 have gone up as a memorial 233 before God. 10:5 Now 234 send men to Joppa 235 and summon a man named Simon, 236 who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, 237 whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius 238 called two of his personal servants 239 and a devout soldier from among those who served him, 240 10:8 and when he had explained everything to them, he sent them to Joppa.
10:9 About noon 241 the next day, while they were on their way and approaching 242 the city, Peter went up on the roof 243 to pray. 10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. 244 10:11 He 245 saw heaven 246 opened 247 and an object something like a large sheet 248 descending, 249 being let down to earth 250 by its four corners. 10:12 In it 251 were all kinds of four-footed animals and reptiles 252 of the earth and wild birds. 253 10:13 Then 254 a voice said 255 to him, “Get up, Peter; slaughter 256 and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” 257 10:15 The voice 258 spoke to him again, a second time, “What God has made clean, you must not consider 259 ritually unclean!” 260 10:16 This happened three times, and immediately the object was taken up into heaven. 261
10:17 Now while Peter was puzzling over 262 what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was 263 and approached 264 the gate. 10:18 They 265 called out to ask if Simon, known as Peter, 266 was staying there as a guest. 10:19 While Peter was still thinking seriously about 267 the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, 268 go down, and accompany them without hesitation, 269 because I have sent them.” 10:21 So Peter went down 270 to the men and said, “Here I am, 271 the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, 272 a righteous 273 and God-fearing man, well spoken of by the whole Jewish nation, 274 was directed by a holy angel to summon you to his house and to hear a message 275 from you.” 10:23 So Peter 276 invited them in and entertained them as guests.
On the next day he got up and set out 277 with them, and some of the brothers from Joppa 278 accompanied him. 10:24 The following day 279 he entered Caesarea. 280 Now Cornelius was waiting anxiously 281 for them and had called together his relatives and close friends. 10:25 So when 282 Peter came in, Cornelius met 283 him, fell 284 at his feet, and worshiped 285 him. 10:26 But Peter helped him up, 286 saying, “Stand up. I too am a mere mortal.” 287 10:27 Peter 288 continued talking with him as he went in, and he found many people gathered together. 289 10:28 He said to them, “You know that 290 it is unlawful 291 for a Jew 292 to associate with or visit a Gentile, 293 yet God has shown me that I should call no person 294 defiled or ritually unclean. 295 10:29 Therefore when you sent for me, 296 I came without any objection. Now may I ask why 297 you sent for me?” 10:30 Cornelius 298 replied, 299 “Four days ago at this very hour, at three o’clock in the afternoon, 300 I was praying in my house, and suddenly 301 a man in shining clothing stood before me 10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity 302 have been remembered before God. 303 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, 304 by the sea.’ 10:33 Therefore I sent for you at once, and you were kind enough to come. 305 So now we are all here in the presence of God 306 to listen 307 to everything the Lord has commanded you to say to us.” 308
10:34 Then Peter started speaking: 309 “I now truly understand that God does not show favoritism in dealing with people, 310 10:35 but in every nation 311 the person who fears him 312 and does what is right 313 is welcomed before him. 10:36 You know 314 the message 315 he sent to the people 316 of Israel, proclaiming the good news of peace 317 through 318 Jesus Christ 319 (he is Lord 320 of all) – 10:37 you know what happened throughout Judea, beginning from Galilee after the baptism that John announced: 321 10:38 with respect to Jesus from Nazareth, 322 that 323 God anointed him with the Holy Spirit and with power. He 324 went around doing good and healing all who were oppressed by the devil, 325 because God was with him. 326 10:39 We 327 are witnesses of all the things he did both in Judea 328 and in Jerusalem. 329 They 330 killed him by hanging him on a tree, 331 10:40 but 332 God raised him up on the third day and caused him to be seen, 333 10:41 not by all the people, but by us, the witnesses God had already chosen, 334 who ate and drank 335 with him after he rose from the dead. 10:42 He 336 commanded us to preach to the people and to warn 337 them 338 that he is the one 339 appointed 340 by God as judge 341 of the living and the dead. 10:43 About him all the prophets testify, 342 that everyone who believes in him receives forgiveness of sins 343 through his name.”
10:44 While Peter was still speaking these words, the Holy Spirit fell on 344 all those who heard the message. 345 10:45 The 346 circumcised believers 347 who had accompanied Peter were greatly astonished 348 that 349 the gift of the Holy Spirit 350 had been poured out 351 even on the Gentiles, 10:46 for they heard them speaking in tongues and praising 352 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, 353 can he?” 354 10:48 So he gave orders to have them baptized 355 in the name of Jesus Christ. 356 Then they asked him to stay for several days.
[8:1] 1 tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).
[8:1] 3 tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”
[8:1] 4 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:1] 5 sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.
[8:2] 7 tn “Some” is not in the Greek text, but is implied.
[8:2] 8 sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.
[8:2] 9 tn Or “mourned greatly for him.”
[8:3] 10 tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.
[8:3] 11 tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.
[8:3] 12 tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”
[8:5] 13 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] 14 tn The imperfect ἐκήρυσσεν (ekhrussen) has been translated as an ingressive, since this is probably the first time such preaching took place.
[8:5] 15 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[8:6] 16 tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.
[8:6] 17 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] 18 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] 19 tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”
[8:8] 20 tn Grk “and there came about,” but this is somewhat awkward in English.
[8:8] 21 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] 22 tn On the idiom προϋπῆρχεν μαγεύων (prouphrcen mageuwn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.
[8:10] 23 tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.
[8:10] 24 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] 25 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] 26 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[8:12] 27 tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.
[8:13] 28 tn Or “he kept close company with.”
[8:13] 29 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] 30 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[8:14] 32 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] 33 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] 34 tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.
[8:16] 36 sn This is a parenthetical note by the author.
[8:17] 37 tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.
[8:17] 38 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] 39 tc Most witnesses (Ì45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key
[8:19] 40 tn Or “ability”; Grk “authority.”
[8:20] 41 tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.
[8:21] 43 tn The translation “share or part” is given by L&N 63.13.
[8:21] 44 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] 45 tn Or “and implore the Lord.”
[8:22] 46 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] 47 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] 48 tn Grk “Simon answered and said.”
[8:24] 49 tn Grk “may come upon.”
[8:25] 50 tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.
[8:25] 51 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] 52 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] 53 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] 54 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] 55 tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).
[8:26] 56 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
[8:26] 57 tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legwn) has not been translated.
[8:26] 58 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] 59 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] 61 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] 62 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] 63 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] 64 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] 65 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] 66 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] 67 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] 68 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] 69 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] 70 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] 71 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] 72 tn The participle προσδραμών (prosdramwn) is regarded as attendant circumstance.
[8:30] 73 tn The words “to it” are not in the Greek text but are implied.
[8:30] 74 tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.
[8:30] 75 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] 76 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] 77 tn Grk “He”; the referent (the man) has been specified in the translation for clarity.
[8:31] 78 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] 79 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[8:32] 80 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] 81 tc ‡ Most later
[8:33] 82 tn Or “justice was denied him”; Grk “his justice was taken away.”
[8:33] 83 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] 84 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] 85 sn A quotation from Isa 53:7-8.
[8:34] 86 tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokriqei") has not been translated.
[8:34] 87 tn Grk “I beg you,” “I ask you.”
[8:34] 88 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] 89 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] 90 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] 91 tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”
[8:37] 92 tc A few later
[8:38] 93 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] 94 sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.
[8:39] 95 tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).
[8:39] 96 sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).
[8:40] 98 sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.
[8:40] 99 tn The words “the area” are not in the Greek text but are implied.
[8:40] 100 tn Or “he preached the gospel.”
[8:40] 102 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] 103 tn Or “Saul, making dire threats.”
[9:1] 104 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] 105 sn See the note on synagogue in 6:9.
[9:2] 106 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] 107 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] 108 sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.
[9:3] 109 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] 110 tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.
[9:4] 111 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] 112 tn The double vocative suggests emotion.
[9:4] 113 sn Persecuting me. To persecute the church is to persecute Jesus.
[9:6] 115 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] 116 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] 117 tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.
[9:7] 118 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] 119 tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.
[9:8] 120 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] 121 tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.
[9:9] 122 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] 123 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] 124 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] 125 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] 126 tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
[9:11] 127 sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.
[9:12] 128 tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best
[9:13] 129 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] 130 tn The word “people” is not in the Greek text, but is implied.
[9:14] 132 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] 134 tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).
[9:16] 135 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] 136 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] 137 tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.
[9:17] 138 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] 139 sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.
[9:18] 140 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] 141 tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).
[9:18] 142 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] 143 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] 144 sn See the note on synagogue in 6:9.
[9:20] 145 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] 146 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] 147 tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions.
[9:21] 148 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] 149 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] 150 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] 151 tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221.
[9:22] 152 tn Or “by showing for certain.”
[9:22] 153 tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.
[9:22] 154 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] 155 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] 156 tn The words “against him” are implied, as suggested by L&N 30.71.
[9:24] 157 tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).
[9:24] 158 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] 159 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] 160 tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.
[9:26] 161 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[9:26] 163 tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.
[9:27] 164 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] 165 tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.
[9:27] 166 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] 167 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] 168 tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.
[9:28] 169 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] 170 tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).
[9:29] 171 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] 172 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] 173 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] 174 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] 176 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] 177 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] 178 tn Grk “it”; the referent (the church) has been specified in the translation for clarity.
[9:32] 179 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] 180 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] 181 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] 182 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] 183 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] 184 tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì74 א B* C Ψ 33vid Didpt) 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
[9:34] 185 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] 186 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] 187 sn Lydda was a city northwest of Jerusalem on the way to Joppa.
[9:35] 188 sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.
[9:35] 189 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] 190 sn They turned. To “turn” is a good summary term for the response to the gospel.
[9:36] 191 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] 192 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] 193 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] 194 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] 195 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] 196 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] 197 tn The participle λούσαντες (lousante") is taken temporally.
[9:37] 198 tn Grk “washed her,” but the reference is to her corpse.
[9:38] 199 sn Lydda was a city northwest of Jerusalem on the way to Joppa.
[9:38] 200 tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”
[9:39] 201 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] 202 tn The participle παραγενόμενον (paragenomenon) is taken temporally.
[9:39] 203 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] 204 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] 205 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] 206 tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.
[9:39] 207 tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.
[9:40] 208 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] 209 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] 210 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] 211 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] 212 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] 213 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] 214 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] 215 sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.
[9:43] 216 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] 217 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[9:43] 218 tn Grk “with a certain Simon.”
[9:43] 219 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] 220 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] 221 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] 222 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
[10:2] 223 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] 224 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] 225 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] 226 tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.
[10:3] 227 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] 228 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] 229 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
[10:4] 230 tn Grk “said,” but in response to the angel’s address, “replied” is better English style.
[10:4] 231 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[10:4] 232 tn Or “your gifts to the needy.”
[10:4] 233 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] 234 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] 235 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.
[10:5] 236 tn Grk “a certain Simon.”
[10:6] 237 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] 238 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
[10:7] 239 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] 240 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] 241 tn Grk “about the sixth hour.”
[10:9] 242 tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.
[10:9] 243 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] 244 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] 245 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] 246 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
[10:11] 247 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] 248 tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).
[10:11] 249 tn Or “coming down.”
[10:11] 250 tn Or “to the ground.”
[10:12] 251 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] 252 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] 253 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] 254 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] 255 tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.
[10:13] 256 tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
[10:14] 257 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] 258 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] 260 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] 261 tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).
[10:17] 262 tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).
[10:17] 263 tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.
[10:17] 264 tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”
[10:18] 265 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] 266 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] 267 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] 268 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] 269 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] 270 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] 271 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] 272 sn See the note on the word centurion in 10:1.
[10:22] 274 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] 275 tn Grk “hear words.”
[10:23] 276 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[10:23] 277 tn Or “went forth.”
[10:23] 278 sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.
[10:24] 279 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] 280 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).
[10:24] 281 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] 282 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] 283 tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.
[10:25] 284 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] 285 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] 286 tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”
[10:26] 287 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] 288 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] 289 tn Or “many people assembled.”
[10:28] 290 tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).
[10:28] 291 tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).
[10:28] 292 tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).
[10:28] 293 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] 294 tn This is a generic use of ἄνθρωπος (anqrwpo").
[10:28] 295 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] 296 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] 297 tn Grk “ask for what reason.”
[10:30] 298 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] 300 tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.
[10:30] 301 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] 302 tn Or “your gifts to the needy.”
[10:31] 303 sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.
[10:32] 304 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] 305 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] 306 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] 307 tn Or “to hear everything.”
[10:33] 308 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] 309 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] 310 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] 311 sn See Luke 24:47.
[10:35] 312 tn Or “shows reverence for him.”
[10:35] 313 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] 314 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] 315 tn Grk “the word.”
[10:36] 316 tn Grk “to the sons.”
[10:36] 317 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] 319 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[10:36] 320 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] 321 tn Or “proclaimed.”
[10:38] 322 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] 323 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] 324 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] 325 tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.
[10:39] 327 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] 328 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] 329 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:39] 330 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] 331 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] 332 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] 333 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] 334 tn Or “the witnesses God had previously chosen.” See Acts 1:8.
[10:41] 335 sn Ate and drank. See Luke 24:35-49.
[10:42] 336 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] 337 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] 338 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] 339 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] 340 tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.
[10:42] 341 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] 342 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] 343 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] 344 tn Or “came down on.” God now acted to confirm the point of Peter’s speech.
[10:45] 346 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] 347 tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”
[10:45] 348 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] 350 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] 351 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] 352 tn Or “extolling,” “magnifying.”
[10:47] 353 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] 354 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] 355 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] 356 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.
