The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”


Or “tent.” sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).


has the word in brackets, indicating some doubt as to its authenticity.


Or “I will make you move.”


Or “forefathers”; Grk “fathers.”


Or “tent.” sn The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon’s temple. This is where God was believed to reside, yet the people were still unfaithful.


Or “desert.”


Grk “the one”; the referent (God) has been specified in the translation for clarity.


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.


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


Or “forefathers”; Grk “fathers.” sn Before our ancestors. Stephen has backtracked here to point out how faithful God had been before the constant move to idolatry just noted.


Grk “In those days.”


Grk “David, who” The relative pronoun was replaced by the pronoun “he” and a new sentence was begun in the translation at this point to improve the English style.


Or “grace.”


Grk “before,” “in the presence of.”


The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive εὑρεῖν ( Jeurein ). This understands David’s request as asking that he might find the dwelling place. The other possibility would be to supply “that God” as the subject of the infinitive: “and asked that God find a dwelling place.” Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase (“house of Jacob” vs. “God of Jacob”).


On this term see BDAG 929 s.v. σκήνωμα a ( Ps 132:5 ).


א * B D H 049 pc . Thus the second reading is preferred both externally because of better ms evidence and internally because it is hard to see how a copyist finding the reading “God” would change it to “house,” while it is easy to see how (given the LXX of Ps 132:5 ) a copyist might assimilate the reading and change “house” to “God.” However, some scholars think the reading “house” is so difficult as to be unacceptable. Others (like Lachmann and Hort) resorted to conjectural emendation at this point. Others (Ropes) sought an answer in an underlying Aramaic expression. Not everyone thinks the reading “house” is too difficult to be accepted as original (see Lake and Cadbury). A. F. J. Klijn, “Stephen’s Speech – Acts vii.2-53,” NTS 4 (1957): 25-31, compared the idea of a “house within the house of Israel” with the Manual of Discipline from Qumran, a possible parallel that seems to support the reading “house” as authentic. (For the more detailed discussion from which this note was derived, see TCGNT 308-9.)


Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.


The question in Greek introduced with οὐχί ( ouci ) expects a positive reply. sn A quotation from Isa 66:1-2 . If God made the heavens, how can a human building contain him?


The term ἀπερίτμητοι ( aperitmhtoi , “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1 .


Or “You stubborn and obstinate people!” (The phrase “ uncircumcised hearts and ears ” is another figure for stubbornness.)


Or “forefathers”; Grk “fathers.”


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


Grk “whose betrayers and murderers you have now become, who received the law” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “You” supplied in place of the Greek relative pronoun to make a complete sentence in English.


Traditionally, “as ordained by angels,” but εἰς ( eis ) with the accusative here should be understood as instrumental (a substitute for ἐν [ en ]); so BDAG 291 s.v. εἰς 9, BDF §206. Thus the phrase literally means “received the law by the decrees [orders] of angels” with the genitive understood as a subjective genitive, that is, the angels gave the decrees. sn Decrees given by angels. According to Jewish traditions in the first century, the law of Moses was mediated through angels. See also the note on “angel” in 7:35 .


The Greek word φυλάσσω ( fulassw , traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.


This verb, which also occurs in Acts 5:33 , means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω ).


Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω ). See also Ps 35:16 .


Grk “he”; the referent (Stephen) has been specified in the translation for clarity.


Grk “being full,” but the participle ὑπάρχων ( Juparcwn ) has not been translated since it would be redundant in English.


Grk “looking intently toward heaven, saw.” The participle ἀτενίσας ( atenisa" ) has been translated as a finite verb due to requirements of contemporary English style.


Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί ( kai ) has not been translated here; a new sentence is begun instead.


Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί ( kai ) has not been translated here; a new sentence is begun instead.


Or “outer garments.” sn Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).


Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί ( kai ) has not been translated here; a new sentence is begun instead.


Grk “Then falling to his knees he cried out.” The participle θείς ( qeis ) has been translated as a finite verb due to requirements of contemporary English style.


The verb κοιμάω ( koimaw ) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.


The term ἀναίρεσις ( anairesi" ) can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).


Or “severe.”


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.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Or “countryside.”


“Some” is not in the Greek text, but is implied.


Or “mourned greatly for him.”


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.


The participle σύρων ( surwn ) has been translated as an finite verb due to requirements of contemporary English style.


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


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. sn The main city of Samaria most likely refers to the principal city of Samaria, rebuilt by Herod the Great as Sebaste in honor of Augustus (J. Boehmer, “Studien zur Geographie Palästinas bes. im Neuen Testament,” ZNW 9 [1908]: 216-18; D. Gill and C. Gempf, eds., The Book of Acts in its Graeco-Roman Setting , 272). This is the best option if the article before “city” is taken as original. If the reading without the article is taken as original, then another city may be in view: Gitta, the hometown of Simon Magus according to Justin Martyr (cf. C. K. Barrett, Acts [ICC], 1:402-3; F. F. Bruce, Acts [NICNT], 165).


The imperfect ἐκήρυσσεν ( ekhrussen ) has been translated as an ingressive, since this is probably the first time such preaching took place.


Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn See the note on Christ in 2:31 .


Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.


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 ).


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


Grk “and there came about,” but this is somewhat awkward in English.


On the idiom προϋπῆρχεν μαγεύων ( prouphrcen mageuwn ) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω .


Grk “all of them”; the referent (the people) has been specified in the translation for clarity.


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.’”


Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”


The imperfect verb ἐβαπτίζοντο ( ebaptizonto ) has been translated as an ingressive imperfect.


Or “he kept close company with.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Or “message.”


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.


Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.


Or “fallen on.”


Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.


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.


Or “ability”; Grk “authority.”


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.


Or “obtain.”


The translation “share or part” is given by L&N 63.13.


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.


Or “and implore the Lord.”


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.


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 .


Grk “Simon answered and said.” sn Given that Simon does not follow Peter’s call for repentance, many interpreters read this reply as flippant rather than sincere. But the exact nature of Simon’s reply is not entirely clear.


Grk “may come upon.”


Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.


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.


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”).


“As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).


Or “the angel of the Lord.” See the note on the word “Lord” in 5:19 .


Grk “Lord spoke to Philip, saying.” The redundant participle λέγων ( legwn ) has not been translated.


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.


For the location of Jerusalem see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Or “wilderness.”


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.” sn The concluding note about the road appears to be a parenthetical note by the author.


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.


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.


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.


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.”


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. sn Candace was the title of the queen of the Ethiopians. Ethiopia refers to the kingdom of Nubia in the northern Sudan, whose capital was Meroe (not to be confused with Abyssinia, which was later called Ethiopia and converted to Christianity in the 4th century a.d. ). Classical writers refer to several queens of Meroe in the 1st century b.c. and 1st century a.d. who had the title Candace ( Kandake ). The Candace referred to here was probably Amantitere, who ruled a.d. 25-41.


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.


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.


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. sn The fact that this man was reading from a scroll (an expensive item in the first century) indicates his connection to a wealthy house.


The participle προσδραμών ( prosdramwn ) is regarded as attendant circumstance.


The words “to it” are not in the Greek text but are implied.


Grk “heard him”; the referent (the man) has been specified in the translation for clarity.


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.


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.”


Grk “He”; the referent (the man) has been specified in the translation for clarity.


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.


Grk “he”; the referent (the man) has been specified in the translation for clarity.


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.


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 ). On balance, the shorter reading is preferred.


Or “justice was denied him”; Grk “his justice was taken away.”


Or “family; or “origin.” The meaning of γενεά ( genea ) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “ family history .” sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.


Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.


Grk “answered and said.” The redundant participle ἀποκριθείς ( apokriqei" ) has not been translated.


Grk “I beg you,” “I ask you.”


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.


Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”


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.”


BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ ( gar ) has the same meaning as δέ ( de ).


Or “appeared.”


The words “the area” are not in the Greek text but are implied.


Or “he preached the gospel.”


Or “cities.”


Or “Saul, making dire threats.”


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.


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.


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.


Or “shone” (BDAG 799 s.v. περιαστράπτω ). The light was more brilliant than the sun according to Acts 26:13 .


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.


The double vocative suggests emotion.


Or “But arise.”


Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.


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.


That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός .


Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.


Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.


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.


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.


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.


Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).


The word “people” is not in the Greek text, but is implied.


Grk “to bind.”


Or “tool.”


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


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 .”


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.


Grk “on him”; the referent (Saul) has been specified in the translation for clarity.


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”).


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.


The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).


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.


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.


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. sn This is the only use of the title Son of God in Acts. The book prefers to allow a variety of descriptions to present Jesus.


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.


The Greek interrogative particle used in this verse ( οὐχ , ouc ) expects a positive reply. They all knew about Saul’s persecutions.


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 .


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.


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.


Or “was confounding.” For the translation “to cause consternation” for συγχέω ( suncew ) see L&N 25.221.


Or “by showing for certain.”


Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.


Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used. sn See the note on Christ in 2:31 .


The words “against him” are implied, as suggested by L&N 30.71.


Or “guarding.” This is a negative term in Luke-Acts ( Luke 6:7; 14:1; 20:20 ).


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.


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.


On the term for “basket” used here, see BDAG 940 s.v. σπυρίς .


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Or “join.”


The participle πιστεύοντες ( pisteuonte" ) has been translated as a causal adverbial participle.


Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος ( epilabomeno" ) has been translated as a finite verb due to requirements of contemporary English style.


Grk “him”; the referent (Saul) has been specified in the translation for clarity.


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.


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.


On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28 .


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.”


Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “ dispute, debate, argue … τινί ‘w. someone’” for συνεζήτει ( sunezhtei ).


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.


Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7 ).


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.


Grk “had.”


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).


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.


Grk “it”; the referent (the church) has been specified in the translation for clarity.


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.


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.”


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.”


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.


) 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. Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”


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.


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.


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.


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.


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”).


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.


Grk “becoming sick, she died.” The participle ἀσθενήσασαν ( asqenhsasan ) has been translated as a finite verb due to requirements of contemporary English style.


The participle λούσαντες ( lousante" ) is taken temporally.


Grk “washed her,” but the reference is to her corpse.


Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”


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.


The participle παραγενόμενον ( paragenomenon ) is taken temporally.


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.


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.


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.


Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.


The verb ἐποίει ( epoiei ) has been translated as a customary imperfect.


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.


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.


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.


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.


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”).


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" ).


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.


Grk “he”; the referent (Peter) has been specified in the translation for clarity.


Grk “with a certain Simon.”


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.


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.


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 ).


Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.


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.


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.”


Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.


Grk “said,” but in response to the angel’s address, “replied” is better English style.


Grk “he”; the referent (the angel) has been specified in the translation for clarity.


Or “your gifts to the needy.”


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.


Grk “a certain Simon.”


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.


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.


Grk “about the sixth hour.”


The participles ὁδοιπορούντων ( Jodoiporountwn , “while they were on their way”) and ἐγγιζόντων ( engizontwn , “approaching”) have been translated as temporal participles.


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.


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.


Or “the sky” (the same Greek word means both “heaven” and “sky”).


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.


Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη ).


Or “coming down.”


Or “to the ground.”


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.


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 .


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 ).


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.


Grk “a voice to him”; the word “said” is not in the Greek text but is implied.


Or “kill.” Traditionally θῦσον ( quson ) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.


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. sn Peter insisted he would not violate the law by eating anything defiled and ritually unclean . These food laws were one of the practices that distinguished Jews from their Gentile neighbors. The practice made table fellowship with Gentiles awkward. For an example of Jewish attitudes to this, see Dan 1:8-16 ; 1 Macc 1:41-64; Letter of Aristeas 142; Tacitus, History 5.5.


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.


Or “declare.”


Or “into the sky” (the same Greek word means both “heaven” and “sky”).


Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω ).


Grk “having learned.” The participle διερωτήσαντες ( dierwthsante" ) has been translated as a finite verb due to requirements of contemporary English style.


BDAG 418 s.v. ἐφίστημι 1 has “ ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17 .” sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate . God’s direction here had a sense of explanatory timing.


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.


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


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


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


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).


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.


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 ).


Or “just.”


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. sn The long introduction of Cornelius by his messengers is an attempt to commend this Gentile to his Jewish counterpart, which would normally be important to do in the culture of the time.


Grk “hear words.”


Grk “he”; the referent (Peter) has been specified in the translation for clarity. sn When Peter entertained them as guests , he performed a culturally significant act denoting acceptance.


Or “went forth.”


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.


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.


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.


Grk “meeting him.” The participle συναντήσας ( sunanthsa" ) has been translated as a finite verb due to requirements of contemporary English style.


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


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


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.


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.


Or “many people assembled.”


Here ὡς ( Jws ) is used like ὅτι ( Joti ) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).


This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος ).


Grk “a Jewish man” ( ἀνδρὶ ᾿Ιουδαίῳ , andri Ioudaiw ).


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.


This is a generic use of ἄνθρωπος ( anqrwpo" ).


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. sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.


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.


Grk “ask for what reason.”


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.


Grk “said.”


Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.


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.


Or “your gifts to the needy.”


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.


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).


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.


Or “to hear everything.”


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.


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.


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.


Or “shows reverence for him.”


Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85. sn Note how faith and response are linked here by the phrase and does what is right .


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.


Grk “the word.”


Grk “to the sons.”


Or “by.”


Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”


Or “proclaimed.”


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.


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.


The translation “healing all who were oppressed by the devil” is given in L&N 22.22. sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.


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.


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).


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


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.


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.


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.


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.


Or “the witnesses God had previously chosen.” See Acts 1:8 .


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.


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.


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.


Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”


Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “ the one appointed by God as judge ” for this phrase.


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.


Or “came down on.” God now acted to confirm the point of Peter’s speech.


Or “word.”


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.


Or “The Jewish Christians”; Grk “The believers from the circumcision.”


Or “because.”


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.


Or “extolling,” “magnifying.”


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]”).


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.


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.


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.


See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο ( edexanto ) here.


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.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.


Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).


Or “You were a guest in the home of” (according to L&N 23.12).


Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.


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 .


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.


Or “coming down.”


Or “the sky” (the same Greek word means both “heaven” and “sky”).


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


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.


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 ).


Or “kill.” Traditionally θῦσον ( quson ) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.


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 .


Or “declare.” The wording matches Acts 10:15 .


Grk “And behold.”


See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν ( epesthsan ) here.


The word “staying” is not in the Greek text but is implied.


Grk “words” ( ῥήματα , rJhmata ), but in this context the overall message is meant rather than the individual words.


Or “came down on.”


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.


The imperfect verb ἔλεγεν ( elegen ) is taken as a customary imperfect.


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.


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.


Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”


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


Grk “these things.”


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.


Or “glorified.”


Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον ( dihlqon ) in this verse are given in L&N 15.17.


Grk “and Cyprus,” 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. sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.


Grk “word.”


Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες ( elqonte" ) has been translated as a finite verb due to requirements of contemporary English style.


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.


The participle πιστεύσας ( pisteusa" ) is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός ( ariqmo" ), but has been translated into English as a relative clause (“who believed”).


Grk “Word.”


Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27 ), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


has the infinitive in brackets, indicating doubt as to its authenticity.


Grk “Antioch, who when.” The relative pronoun was omitted 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.


BDAG 883 s.v. προσμένω 1.a. β has “ remain true to the Lord ” for προσμένειν ( prosmenein ) in this verse. sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts ( 2:40; 14:22; 15:32; 16:39; 20:1-2 ).


Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “ purpose of heart , i.e. devotion ” here.


Grk “a significant crowd.”


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.


Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.


Grk “In these days,” but the dative generally indicates a specific time.


The word “some” is not in the Greek text, but is usually used in English when an unspecified number is mentioned.


Grk “getting up, predicted.” The participle ἀναστάς ( anasta" ) has been translated as a finite verb due to requirements of contemporary English style.


Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).


Grk “great.”


Or “whole Roman Empire.” While the word οἰκουμένη ( oikoumenh ) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6 ).


Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” 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.


So BDAG 410 s.v. εὐπορέω .


Or “determined,” “resolved.”


Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters. sn The financial relief reflects the oneness of the church, meeting the needs of another (even racially distinct) community. Jerusalem, having ministered to them, now received ministry back. A later collection from Greece is noted in Rom 15:25-27 , but it reflects the same spirit as this gift.


Grk “Judea, which they did.” The relative pronoun was omitted 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.


The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.


Or “King Herod had some from the church arrested.”


Or “to cause them injury.”


This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.


Grk “guard him, planning to bring him out.” The Greek construction continues with a participle ( βουλόμενος , boulomeno" ) and an infinitive ( ἀναγαγεῖν , anagagein ), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).


Or “intended”; Grk “wanted.”


Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”


Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7 .


Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.


Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4 .


Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.


Or “were guarding.”


Grk “And behold.” 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. The interjection ἰδού ( idou ), often difficult to translate into English, expresses the suddenness of the angel’s appearance.


Or “the angel of the Lord.” See the note on the word “Lord” in 5:19 .


Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας ( pataxa" ) has been translated as a finite verb due to requirements of contemporary English style.


Grk “his”; the referent (Peter) has been specified in the translation for clarity.


Grk “the hands,” but the wrist was considered a part of the hand.


While ζώννυμι ( zwnnumi ) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.


Grk “He”; the referent (Peter) has been specified in the translation for clarity.


Grk “he”; the referent (the angel) has been specified in the translation for clarity.


Or “outer garment.”


Grk “And going out he followed.”


Grk “Peter going out followed him.” The participle ἐξελθών ( exelqwn ) has been translated as a finite verb due to requirements of contemporary English style.


The word “him” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.


Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).


Or perhaps, “guard posts.”


Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” 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.


The Greek term here, αὐτομάτη ( automath ), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος ).


Or “lane,” “alley” (BDAG 907 s.v. ῥύμη ).


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


Or “delivered.”


Grk “he”; the referent (Peter) has been specified in the translation for clarity.


Grk “John who was also called Mark.” sn John Mark becomes a key figure in Acts 12:25; 13:5, 13; 15:37-39 .


Or “responded.”


Or “informed.”


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


Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.


The two imperfect tense verbs, διϊσχυρίζετο ( diiscurizeto ) and ἔλεγον ( elegon ), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.


The words “the door” are not in the Greek text, but are implied (see Acts 12:13 ).


Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας ( kataseisa" ) has been translated as a finite verb due to requirements of contemporary English style.


puts the pronoun in brackets, indicating some doubts as to its authenticity.


Or “led.”


BDAG 436 s.v. ἡμέρα 1.a has “ day is breaking ” for ἡμέρα γίνεται ( Jhmera ginetai ) in this verse.


Grk “no little consternation.” The translation given for τάραχος ( taraco" ) in this verse by BDAG 991 s.v. τάραχος 1 is “ mental agitation .” The situation indicated by the Greek word is described in L&N 25.243 as “a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion – ‘great distress, extreme anxiety.’” The English word “consternation” is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse.


Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).


“Questioned” is used to translate ἀνακρίνας ( anakrina" ) here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “ examined ,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.


The meaning “ led away to execution ” for ἀπαχθῆναι ( apacqhnai ) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case ( Acts 16:27; 27:42 ; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).


Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.


Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in a.d. 44, and vv. 20-23 here describe his death. Thus the end of v. 19 provides Luke’s transition to explain how Herod got from Jerusalem to Caesarea where he died. In spite of all this evidence, the NRSV translates this phrase “Then Peter went down from Judea to Caesarea and stayed there,” understanding the referent to be Peter rather than Herod Agrippa I. sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great), who died at Caesarea in a.d. 44 according to Josephus, Ant. 19.8.2 [19.343-352].


Grk “he”; the referent (Herod) has been specified in the translation for clarity. sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).


Or “was extremely angry.” L&N 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in L&N 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BDAG 461 s.v. θυμομαχέω ).


Or “with one accord.”


Or “persuading.”


On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain .” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.


The words “to help them” are not in the Greek text, but are implied.


Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.


Or “apparel.” On Herod’s robes see Josephus, Ant. 19.8.2 (19.344), summarized in the note at the end of v. 23 .


Although BDAG 175 s.v. βῆμα 3 gives the meaning “ speaker ’ s platform ” for this verse, and a number of modern translations use similar terms (“rostrum,” NASB; “platform,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. sn The judgment seat ( βῆμα , bhma ) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora , the public square or marketplace in the center of a city.


Or “delivered a public address.”


The translation “ crowd ” is given by BDAG 223 s.v. δῆμος ; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king’s speech.


The imperfect verb ἐπεφώνει ( epefwnei ) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.


Or “the angel of the Lord.” See the note on the word “Lord” in 5:19 .


Grk “him”; the referent (Herod) has been specified in the translation for clarity.


Or “spreading.”


A 33 945 1739 al ; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν ( ex Ierousalhm ei" Antioceian , “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30 . It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό , are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ , and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες ( plhrwsante" , “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read ἐξ add εἰς ᾿Αντιόχειαν [945 1739], and some that read ἀπό also add εἰς ᾿Αντιόχειαν [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading εἰς should be preferred as original, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.


Grk “fulfilled.”


Grk “ministry” or “service.”


Grk “John who was also called Mark.”


Or “the governor.” sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king ( Matt 14:9 , Mark 6:14-29 ), reflecting popular usage.


Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”


This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle ( Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26 ; Num 1:50; 3:6, 31 ) and the temple ( 2 Chr 31:2; 35:3 ; Joel 1:9, 13; 2:17 , and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.


Or “Appoint.”


The three aorist participles νηστεύσαντες ( nhsteusante" ), προσευξάμενοι ( proseuxamenoi ), and ἐπιθέντες ( epiqente" ) are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16 ; Luke 2:37; 5:33 ; Acts 14:23 .


Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.


Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.


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


The participle γενόμενοι ( genomenoi ) is taken temporally.


The imperfect verb κατήγγελλον ( kathngellon ) has been translated as an ingressive imperfect.


The word ὑπηρέτης ( Juphreth" ) usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them. sn This is a parenthetical note by the author.


Or “had passed through,” “had traveled through.”


Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.


Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος ( proskalesameno" ) has been translated as a finite verb due to requirements of contemporary English style.


On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας . The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.


Or “gazed intently.”


Or “unscrupulousness.”


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.


Grk “upon,” but in a negative sense.


Grk “fell on.”


The noun χειραγωγός ( ceiragwgo" ) is plural, so “people” is used rather than singular “someone.”


The translation “greatly astounded” for ἐκπλησσόμενος ( ekplhssomeno" ) is given by L&N 25.219.


Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).


BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. ( ἀ . τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea .”


Or “Passing by.”


Or “at Antioch in Pisidia.” sn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level. map For location see JP1-E2 ; JP2-E2 ; JP3-E2 ; JP4-E2 .


Grk “going into the synagogue they sat down.” The participle εἰσελθόντες ( eiselqonte" ) has been translated as a finite verb due to requirements of contemporary English style.


Normally ἀρχισυνάγωγος ( arcisunagwgo" ) refers to the “ president of a synagogue ” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.


Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.


Grk “Men brothers,” but this is both awkward and unnecessary in English.


Or “word.”


Or “encouragement.”


Or “give it.”


This participle, ἀναστάς ( anasta" ), and the following one, κατασείσας ( kataseisa" ), are both translated as adverbial participles of attendant circumstance.


Or “motioned.”


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


Grk “and those who fear God,” but this is practically a technical term for 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, 743-44.


Or “people of Israel.”


Or “forefathers”; Grk “fathers.” sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.


That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.


Or “as resident aliens.”


Or “land.”


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.


For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31 ; Exod 16:35 ; Num 14:34 ).


Or “desert.”


Grk “And after.” 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.


The participle καθελών ( kaqelwn ) is taken temporally.


Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.


The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1 ; see also Josephus, Ant. 8.3.1 (8.61).


Grk “And after these things.” 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.


The words “the time of” are not in the Greek text, but are implied.


The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).


Grk “he”; the referent (God) has been specified in the translation for clarity.


Grk “about whom.” The relative pronoun (“whom”) 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. The verb εἶπεν ( eipen ) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας ( marturhsa" , “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).


Or “who will perform all my will,” “who will carry out all my wishes.”


Or “From the offspring”; Grk “From the seed.” sn From the descendants ( Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29 .


Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English. sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.


Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.


Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.


Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.


Or “task.”


The verb ἔλεγεν ( elegen ) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.


Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.


Grk “Men brothers,” but this is both awkward and unnecessary in English.


Grk “sons”


Or “race.”


Grk “and those among you who fear God,” but this is practically a technical term for 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, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.


Grk “word.”


BDAG 12-13 s.v. ἀγνοέω 1.b gives “ not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28 .


Grk “this one.”


Usually φωνή ( fwnh ) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture… Ac 13:27 .” sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.


The participle κρίναντες ( krinante" ) is instrumental here.


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.


Grk “And though.” 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.


The participle εὑρόντες ( Jeuronte" ) has been translated as a concessive adverbial participle.


Grk “no basis for death,” but in this context a sentence of death is clearly indicated.


Or “carried out.”


Grk “taking him down from the cross, they placed him.” The participle καθελόντες ( kaqelonte" ) has been translated as a finite verb due to requirements of contemporary English style.


Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23 . See Acts 5:30; 10:39 .


Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.


Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” 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 and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.


Or “to our forefathers”; Grk “the fathers.”


Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity. sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled ( Rom 1:1-7 ).


Or “by resurrecting.” The participle ἀναστήσας ( anasthsa" ) is taken as instrumental here. sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22 ).


Grk “I have begotten you.” The traditional translation for γεγέννηκα ( gegennhka , “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.” sn A quotation from Ps 2:7 .


Grk “him”; the referent (Jesus) has been specified in the translation for clarity.


Although μηκέτι ( mhketi ) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.


The translation “to be in again” for ὑποστρέφω ( Jupostrefw ) is given in L&N 13.24.


Grk “he”; the referent (God) has been specified in the translation for clarity.


The pronoun “you” is plural here. The promises of David are offered to the people.


Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά ( ta Josia Dauid ta pista ) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.


Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.


The Greek word translated “Holy One” here ( ὅσιόν , {osion ) is related to the use of ὅσια ( Josia ) in v. 34 . The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.


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


The participle ὑπηρετήσας ( Juphrethsa" ) is taken temporally.


The verb κοιμάω ( koimaw ) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.


Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).


Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.


Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”


That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν ( Jumin , “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.


Or “is freed.” The translation of δικαιωθῆναι ( dikaiwqhnai ) and δικαιοῦται ( dikaioutai ) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “ make free/pure ” but categorizes δικαιοῦται in Acts 13:39 as “ be found in the right, be free of charges ” (BDAG 249 s.v. δικαιόω 2.b. β ). In the interest of consistency both verbs are rendered as “justified” in this translation.


Or “could not free.”


Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.


Or “in.”


Or “and die!”


Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.


Or “were leaving.” The participle ἐξιόντων ( exiontwn ) is taken temporally.


Grk “they”; the referent (the people) has been specified in the translation for clarity.


Or “begging,” “inviting.”


Or “matters.”


BDAG 607 s.v. λύω 3 has “ λυθείσης τ . συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43 .”


Normally the phrase σεβόμενοι τὸν θεόν ( sebomenoi ton qeon ) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7 ; with σεβόμενοι alone, Acts 13:50; 17:4, 17 ; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων ( sebomenoi proshlutwn ). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [ sebomena" ] alone to refer to women in Acts 13:50 ) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.


This is the meaning given for ἔπειθον ( epeiqon ) in this verse by BDAG 791 s.v. πείθω 1.b.


Grk “who, as they were speaking with them, were persuading them.”


The verb προμένειν ( promenein ) is similar in force to the use of μένω ( menw , “to reside/remain”) in the Gospel and Epistles of John.