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使徒行传 8
Chinese New Version (Traditional)

8 司提反被害，掃羅也欣然同意。

掃羅迫害教會

從那天起，耶路撒冷的教會大受迫害；除了使徒以外，所有的人都分散到猶太和撒瑪利亞各地。 2 有些虔誠的人安葬了司提反，為他大大悲痛一番。 3 掃羅卻殘害教會，逐家進去，連男帶女拉去坐監。

福音傳到撒瑪利亞

4 那些分散的人，經過各地，傳揚福音真道。 5 腓利下到撒瑪利亞城，宣講基督。 6 群眾聽了腓利所講的，看見他所行的神蹟，就同心聽從了他的話。 7 許多人有污靈附在他們身上，污靈大聲喊叫了之後，就出來了；還有許多癱子瘸子都醫好了。 8 在那城裡，就大有歡樂。

9 有一個人名叫西門，從前在城裡行過邪術，使撒瑪利亞的居民驚奇，他又自命不凡， 10 城裡大大小小都聽從他，說：“這就是那稱為‘　神的大能’的人。” 11 他們聽從他，因為他長久用邪術，使他們驚奇。 12 等到腓利向他們傳了　神的國的福音，和耶穌基督的名，他們就信了腓利，連男帶女都受了洗。 13 連西門自己也信了，他受洗之後，常和腓利在一起，看見所發生的神蹟和大能的事，就覺得很驚奇。

14 在耶路撒冷的使徒，聽見撒瑪利亞居民領受了　神的道，就差派彼得和約翰到他們那裡去。 15 二人到了，就為大家禱告，要讓他們接受聖靈。 16 因為聖靈還沒有降在他們任何一個身上，他們只是受了洗歸入主耶穌的名下。 17 於是使徒為他們按手，他們就受了聖靈。 18 西門看見使徒一按手，就有聖靈賜下來，就拿錢給他們， 19 說：“請把這權柄也給我，叫我為誰按手，誰就可以受聖靈。” 20 彼得對他說：“你的銀子跟你一同滅亡吧！因為你以為　神的恩賜，是可以用錢買的。 21 你和這件事是毫無關係的，因為你在　神面前存心不正。 22 所以，你要悔改離棄這罪惡，要祈求主，也許你心中的意念可以得到赦免。 23 我看出你正在苦膽之中，邪惡捆綁著你。” 24 西門回答：“請你們為我求主，好讓你們所說的，沒有一樣臨到我身上。”

25 使徒作了見證，講了主的道，就回耶路撒冷去，一路上在撒瑪利亞人的許多村莊裡傳揚福音。

腓利對太監傳講耶穌

26 有主的一位使者對腓利說：“起來，向南走，往那從耶路撒冷下迦薩的路上去。”那條路在曠野裡。 27 他就動身去了。有一個衣索匹亞人，是衣索匹亞女王干大基有權力的太監，掌管女王全部國庫。他上耶路撒冷去禮拜。 28 他回去的時候，坐在車上讀以賽亞先知的書。 29 聖靈對腓利說：“你往前去，靠近那車子！” 30 腓利就跑過去，聽見他讀以賽亞先知的書，就問他：“你所讀的，你明白嗎？” 31 他說：“沒有人指導我，怎能明白呢？”於是請腓利上車，同他坐在一起。 32 他所讀的那段經文，就是：

“他像羊被牽去宰殺，

又像羊羔在剪毛的人面前無聲，

他總是這樣不開口。

33 他受屈辱的時候，

得不到公平的審判，

誰能說出他的身世呢？

因為他的生命從地上被奪去。”

34 太監對腓利說：“請問先知這話是指誰說的？指他自己呢？還是指別人？” 35 腓利就開口，從這段經文開始，向他傳講耶穌。 36 他們一路走，到了有水的地方，太監說：“你看，這裡有水，有甚麼可以阻止我受洗呢？”（有些抄本在此有第37節：“腓利說：‘你若全心相信，就可以受洗。’他回答說：‘我信耶穌基督是　神的兒子。’”） 38 於是太監吩咐停車，腓利和他兩人下到水中，腓利就給他施洗。 39 他們從水裡上來的時候，主的靈就把腓利提去了，太監再也看不見他，就歡歡喜喜地上路。 40 後來有人在亞鎖都遇見腓利。他走遍各城，傳講福音，直到該撒利亞。

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Apostlagärningarna 8
nuBibeln (Swedish Contemporary Bible)

Saul förföljer de troende

8 Även Saul tyckte det var rätt att man dödade honom. Samma dag bröt en svår förföljelse ut mot församlingen i Jerusalem och alla utom apostlarna skingrades över hela Judeen och Samarien. 2 Men några fromma män kom och begravde Stefanos under stor dödsklagan. 3 Saul var mycket grym mot församlingen. Han trängde sig in i hus efter hus och släpade ut män och kvinnor och satte dem i fängelse.

4 Men de som hade skingrats vandrade omkring och förkunnade evangelium överallt dit de kom. 5 Filippos[a] gick till huvudstaden i Samarien och förkunnade Kristus där. 6 Folkskaran lyssnade uppmärksamt till vad han hade att säga när de såg de tecken han gjorde. 7 Många orena andar drevs ut och lämnade sina offer under högljudda rop och många som hade varit förlamade eller handikappade på annat sätt blev botade. 8 Därför blev det stor glädje i staden.

Filippos och trollkarlen Simon

9 Där fanns också en man som hette Simon. Han hade sysslat med trolldom i staden och fått folket att häpna i Samarien. Han påstod sig själv vara något stort 10 och alla drogs till honom, både små och stora, och sa: ”Han är en Guds kraft, den som kallas Den stora kraften.” 11 Då han så länge hade gjort dem häpna med sina trollkonster var de anhängare till honom. 12 Men nu började folket istället tro på Filippos budskap om Guds rike och Jesus Kristus och de, både män och kvinnor, lät döpa sig. 13 Simon själv kom också till tro och blev döpt. Sedan följde han Filippos vart han gick och han häpnade över de tecken och under som skedde.

14 När apostlarna i Jerusalem fick höra att Samarien hade tagit emot Guds ord, skickade de dit Petrus och Johannes. 15 När de kom dit, bad de att de skulle få den heliga Anden. 16 För Anden hade ännu inte kommit över någon av dem utan de var bara döpta i Herren Jesus namn. 17 Men Petrus och Johannes lade sina händer på dem och då fick de den heliga Anden.

18 När Simon såg att Anden gavs genom apostlarnas handpåläggning, erbjöd han dem pengar 19 och sa: ”Låt mig också få den här makten, så att den får den heliga Anden som jag lägger händerna på.”

20 Men Petrus svarade: ”Både du och dina pengar ska gå förlorade om du tror att man kan köpa Guds gåva! 21 Du har ingen rätt till det här för ditt hjärta är inte rättsinnigt inför Gud. 22 Vänd om från denna din ondska och be till Herren, så kanske han förlåter dig ditt hjärtas avsikter. 23 Jag ser att du fortfarande sitter fast i bitterhet och orättens fångenskap.”

24 Då svarade Simon: ”Be för mig till Herren, så att jag inte drabbas av det som ni har sagt!”

25 Och sedan Petrus och Johannes hade vittnat och förkunnat Herrens ord, återvände de till Jerusalem. På vägen förkunnade de evangeliet också i flera samariska byar.

Filippos och den etiopiska hovmannen

26 En ängel från Herren visade sig nu för Filippos och sa till honom: ”Gå söderut[b] på ökenvägen som går mellan Jerusalem och Gaza”, 27 och Filippos lydde genast. Där på vägen kom då en hög tjänsteman som arbetade vid hovet hos Kandake, den etiopiska drottningen. Han hade ansvar för hela hennes skattkammare. Men nu hade han rest till Jerusalem för att tillbe 28 och var på väg tillbaka i sin vagn där han satt och högläste profeten Jesaja.

29 Då sa Anden till Filippos: ”Gå fram till vagnen och håll dig tätt intill den!” 30 Filippos skyndade fram och när han hörde mannen läsa profeten Jesaja, frågade han: ”Förstår du vad du läser?”

31 Mannen svarade: ”Hur skulle jag kunna det om ingen förklarar för mig?” Sedan bad han Filippos stiga upp i vagnen och sätta sig bredvid honom. 32 Det ställe i Skriften han just hade läst var detta:

”Han var som ett får som förs bort för att slaktas,
    tyst som ett lamm som står tyst när man klipper det,
han öppnade inte sin mun.
33     Genom hans förnedring togs hans dom bort.
Vem i hans släkte kan beskriva det,
    för hans liv rycktes bort från jorden?”[c]

34 Mannen frågade Filippos: ”Säg mig, vem talar profeten om, sig själv, eller om någon annan?” 35 Då började Filippos att med hjälp av detta ställe i Skriften förklara evangeliet om Jesus. 36 Och när de åkte där längs vägen, kom de fram till ett ställe med vatten. Då sa den etiopiska mannen: ”Titta, där finns vatten! Finns det något som hindrar att jag blir döpt här?”[d] 38 Sedan gav han order om att stanna vagnen och de steg ner i vattnet tillsammans och Filippos döpte honom.

39 Men när de kom upp ur vattnet, ryckte Herrens Ande bort Filippos och mannen såg honom inte mer men han fortsatte glad sin resa.

40 Filippos befann sig nu i Ashdod och han gick sedan från stad till stad och förkunnade evangelium tills han kom till Caesarea.

Footnotes

  1. 8:5 Filippos var en av de sju medhjälparna i församlingen i Jerusalem. Jfr 6:5.
  2. 8:26 Eller: Gå ut vid middagstiden.
  3. 8:33 Se Jes 53:7-8. Citatet här skiljer sig något från texten i Jesaja.
  4. 8:36 En del senare handskrifter har med en extra vers: 37 Filippos svarade: ”Om du tror av hela ditt hjärta.” Och mannen svarade: ”Jag tror att Jesus Kristus är Guds Son.”
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Apostlagärningarna 8
Svenska Folkbibeln

8 1 Och Saulus hade gått med på att han dödades.

Församlingen förföljs och skingras

Samma dag bröt en svår förföljelse ut mot församlingen i Jerusalem, och alla utom apostlarna skingrades över Judeen och Samarien. 2 Några gudfruktiga män begravde Stefanus och höll stor dödsklagan över honom. 3 Men Saulus försökte utplåna församlingen. Han gick in i hus efter hus och drog fram både män och kvinnor och lät sätta dem i fängelse.

Filippus i Samaria

4 De som nu hade skingrats gick omkring och predikade evangeliet. 5 Filippus[a] kom ner till staden Samaria och predikade Kristus för folket. 6 Och de höll sig endräktigt till det som Filippus predikade, när de hörde och såg de tecken som han gjorde. 7 Ty under höga skrik for orena andar ut ur många människor, och många lama och lytta botades. 8 Och det blev stor glädje i den staden.

9 Men i staden fanns en man vid namn Simon som bedrev trolldom och hade slagit folket i Samarien med häpnad. Han sade sig vara något stort. 10 Alla, både små och stora, höll sig till honom och sade: "Han är den Guds kraft som man kallar Den stora kraften."[b] 11 De hade hållit sig till honom, därför att han under lång tid hade bländat dem med sina trollkonster. 12 Men när de nu trodde på Filippus som predikade evangelium om Guds rike och Jesu Kristi namn, döptes de, både män och kvinnor. 13 Också Simon kom till tro, och sedan han blivit döpt höll han sig till Filippus. Han blev mycket häpen, när han såg de stora tecken och kraftgärningar som utfördes.

Apostlabesök i Samarien

14 Då apostlarna i Jerusalem fick höra att Samarien hade tagit emot Guds ord, sände de dit Petrus och Johannes. 15 Dessa kom ner och bad för dem att de skulle få den helige Ande, 16 eftersom Anden ännu inte hade fallit på någon av dem. De var endast döpta i Herren Jesu namn. 17 Apostlarna lade då händerna på dem, och de tog emot den helige Ande.

18 När Simon såg att Anden gavs genom apostlarnas handpåläggning, kom han till dem med pengar 19 och sade: "Ge också mig denna kraft, så att den jag lägger händerna på får den helige Ande." 20 Petrus sade till honom: "Till fördärvet med dig och dina pengar, eftersom du menar att Guds gåva kan köpas för pengar. 21 Du har inte någon del eller lott i den här saken, eftersom ditt hjärta inte är uppriktigt inför Gud. 22 Vänd dig därför bort från din ondska och be till Herren. Kanske skall han förlåta dig vad du tänker i ditt hjärta. 23 Jag ser att du är förgiftad av bitter galla och bunden med orättfärdighetens band." 24 Simon svarade: "Be ni för mig till Herren, så att inget av det ni har sagt kommer över mig."

25 Och sedan de hade vittnat och predikat Herrens ord, vände de tillbaka till Jerusalem och predikade under vägen evangeliet i många byar i Samarien.

Filippus och den etiopiske hovmannen

26 En Herrens ängel talade till Filippus: "Gå vid middagstiden[c] ut på vägen som leder från Jerusalem ner till Gaza. Den ligger öde." 27 Och Filippus stod upp och gick. Och se, då kom en etiopisk hovman[d] som var eunuck[e] och hade uppsikt över skattkammaren hos den etiopiska drottningen Kandace.[f] Han hade kommit till Jerusalem för att tillbe 28 och var nu på väg tillbaka och satt i sin vagn och läste profeten Jesaja. 29 Då sade Anden till Filippus: "Gå fram till vagnen och håll dig tätt intill den." 30 Filippus skyndade fram, och när han hörde honom läsa profeten Jesaja frågade han: "Förstår du vad du läser?" 31 Mannen svarade: "Hur skulle jag kunna det, om inte någon vägleder mig?" Och han bad Filippus stiga upp och sätta sig bredvid honom. 32 Skriftstället som han läste var detta:

Liksom ett får som förs bort till att slaktas,
och liksom ett lamm som är tyst inför den som klipper det,
öppnade han inte sin mun.[g]
33 Genom hans förnedring blev hans dom borttagen.
Vem kan räkna hans släkte? Ty hans liv togs bort från jorden.

34 Hovmannen sade till Filippus: "Jag ber dig, säg mig, vem är det profeten talar om här, om sig själv eller någon annan?" 35 Då tog Filippus till orda och började utifrån detta skriftställe predika evangeliet om Jesus för honom. 36 När de nu färdades vägen fram, kom de till ett vatten, och hovmannen sade: "Se, här finns vatten. Vad hindrar att jag blir döpt?"[h] 38 Han befallde att vagnen skulle stanna, och både Filippus och hovmannen steg ner i vattnet och Filippus döpte honom. 39 När de hade stigit upp ur vattnet, ryckte Herrens Ande bort Filippus, och hovmannen såg honom inte mer men fortsatte glad sin resa. 40 Filippus kom till Asdod och gick omkring och predikade evangeliet i alla städer, tills han nådde Cesarea.

Footnotes

  1. Apostlagärningarna 8:5 Filippus var en av de sju församlingstjänarna, 6:5.
  2. Apostlagärningarna 8:10 Den stora kraften som utövar magi, dvs trolldom, och ger sig ut för att äga övernaturliga krafter.
  3. Apostlagärningarna 8:26 vid middagstiden Annan översättning: "söderut".
  4. Apostlagärningarna 8:27 etiopisk hovman Dvs nubier (från det nuvarande Sudan).
  5. Apostlagärningarna 8:27 eunuck Dvs en kastrerad man.
  6. Apostlagärningarna 8:27 Kandace drottningens titel har kommit att uppfattas som namn.
  7. Apostlagärningarna 8:32 Jes 53:7f.
  8. Apostlagärningarna 8:36 Några sena handskrifter tillägger (v. 37): Filippus sade till honom: "Om du tror av hela ditt hjärta, kan det ske." Hovmannen svarade: "Jag tror att Jesus Kristus är Guds Son."
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Acts 8
New English Translation

8 1 And Saul agreed completely with killing[a] him.

Saul Begins to Persecute the Church

Now on that day a great[b] persecution began[c] against the church in Jerusalem, and all[d] except the apostles were forced to scatter throughout the regions[e] of Judea and Samaria. 2 Some[f] devout men buried Stephen and made loud lamentation[g] over him.[h] 3 But Saul was trying to destroy[i] the church; entering one house after another, he dragged off[j] both men and women and put them in prison.[k]

Philip Preaches in Samaria

4 Now those who had been forced to scatter went around proclaiming the good news of the word. 5 Philip went down to the main city of Samaria[l] and began proclaiming[m] the Christ[n] to them. 6 The crowds were paying attention with one mind to what Philip said,[o] as they heard and saw the miraculous signs[p] he was performing. 7 For unclean spirits,[q] crying with loud shrieks, were coming out of many who were possessed,[r] and many paralyzed and lame people were healed. 8 So there was[s] great joy[t] in that city.

9 Now in that city was a man named Simon, who had been practicing magic[u] and amazing the people of Samaria, claiming to be someone great. 10 All the people,[v] from the least to the greatest, paid close attention to him, saying, “This man is the power of God that is called ‘Great.’”[w] 11 And they paid close attention to him because he had amazed them for a long time with his magic. 12 But when they believed Philip as he was proclaiming the good news about the kingdom of God[x] and the name of Jesus Christ,[y] they began to be baptized,[z] both men and women. 13 Even Simon himself believed, and after he was baptized, he stayed close to[aa] Philip constantly, and when he saw the signs and great miracles that were occurring, he was amazed.[ab]

14 Now when the apostles in Jerusalem heard that Samaria had accepted the word[ac] of God, they sent[ad] Peter and John to them. 15 These two[ae] went down and prayed for them so that they would receive the Holy Spirit. 16 (For the Spirit[af] had not yet come upon[ag] any of them, but they had only been baptized in the name of the Lord Jesus.)[ah] 17 Then Peter and John placed their hands on the Samaritans,[ai] and they received the Holy Spirit.[aj]

18 Now Simon, when he saw that the Spirit[ak] was given through the laying on of the apostles’ hands, offered them money, 19 saying, “Give me this power[al] too, so that everyone I place my hands on may receive the Holy Spirit.” 20 But Peter said to him, “May your silver perish with you,[am] because you thought you could acquire[an] God’s gift with money! 21 You have no share or part[ao] in this matter[ap] because your heart is not right before God! 22 Therefore repent of this wickedness of yours, and pray to the Lord[aq] that he may perhaps forgive you for the intent of your heart.[ar] 23 For I see that you are bitterly envious[as] and in bondage to sin.” 24 But Simon replied,[at] “You pray to the Lord for me so that nothing of what you have said may happen to[au] me.”

25 So after Peter and John[av] had solemnly testified[aw] and spoken the word of the Lord,[ax] they started back to Jerusalem, proclaiming[ay] the good news to many Samaritan villages[az] as they went.[ba]

Philip and the Ethiopian Eunuch

26 Then an angel of the Lord[bb] said to Philip,[bc] “Get up and go south[bd] on the road that goes down from Jerusalem to Gaza.” (This is a desert[be] road.)[bf] 27 So[bg] he got up[bh] and went. There[bi] he met[bj] an Ethiopian eunuch,[bk] a court official of Candace,[bl] queen of the Ethiopians, who was in charge of all her treasury. He[bm] had come to Jerusalem to worship,[bn] 28 and was returning home, sitting[bo] in his chariot, reading[bp] the prophet Isaiah. 29 Then the Spirit said to Philip, “Go over and join this chariot.” 30 So Philip ran up[bq] to it[br] and heard the man[bs] reading the prophet Isaiah. He[bt] asked him,[bu] “Do you understand what you’re reading?” 31 The man[bv] replied, “How in the world can I,[bw] unless someone guides me?” So he invited Philip to come up and sit with him. 32 Now the passage of scripture the man[bx] was reading was this:

“He was led like a sheep to slaughter,
and like a lamb before its shearer is silent,
so he did[by] not open his mouth.
33 In humiliation[bz] justice was taken from him.[ca]
Who can describe his posterity?[cb]
For his life was taken away[cc] from the earth.”[cd]

34 Then the eunuch said[ce] to Philip, “Please tell me,[cf] who is the prophet saying this about—himself or someone else?”[cg] 35 So Philip started speaking,[ch] and beginning with this scripture[ci] proclaimed the good news about Jesus to him. 36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me[cj] from being baptized?”[ck] 38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water,[cl] and Philip baptized[cm] him. 39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but[cn] went on his way rejoicing.[co] 40 Philip, however, found himself[cp] at Azotus,[cq] and as he passed through the area,[cr] he proclaimed the good news[cs] to all the towns[ct] until he came to Caesarea.[cu]

Footnotes

  1. Acts 8:1 tn The term ἀναίρεσις (anairesis) can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).
  2. Acts 8:1 tn Or “severe.”
  3. Acts 8:1 tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”
  4. Acts 8:1 sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.
  5. Acts 8:1 tn Or “countryside.”
  6. Acts 8:2 tn “Some” is not in the Greek text, but is implied.
  7. Acts 8:2 sn Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.
  8. Acts 8:2 tn Or “mourned greatly for him.”
  9. Acts 8:3 tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.
  10. Acts 8:3 tn The participle σύρων (surōn) has been translated as an finite verb due to requirements of contemporary English style.
  11. Acts 8:3 tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”
  12. Acts 8:5 tn The word “main” is supplied in the translation to clarify that “Samaria” is not the name of the city (at least in NT times). See both BDAG 912 s.v. Σαμάρεια, and L&N 93.568.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 autographic, 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).
  13. Acts 8:5 tn The imperfect ἐκήρυσσεν (ekērussen) has been translated as an ingressive, since this is probably the first time such preaching took place.
  14. Acts 8:5 tn 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.
  15. Acts 8:6 tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.
  16. Acts 8:6 tn Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).
  17. Acts 8:7 sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.
  18. Acts 8:7 tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”
  19. Acts 8:8 tn Grk “and there came about,” but this is somewhat awkward in English.
  20. Acts 8:8 sn Great joy. The reason for eschatological joy was that such events pointed to God’s decisive deliverance (Luke 7:22-23). Note how the acts of healing extend beyond the Twelve here.
  21. Acts 8:9 tn On the idiom προϋπῆρχεν μαγεύων (proupērchen mageuōn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.
  22. Acts 8:10 tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.
  23. Acts 8:10 tn Or “This man is what is called the Great Power of God.” The translation “what is called the Great Power of God” is given by BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenē megalē) suggests the translation “the power of God that is called ‘Great.’”
  24. Acts 8:12 sn The kingdom of God is also what Jesus preached; see Acts 1:3. The term reappears in Acts 14:22; 19:8; 28:23, 31. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See also Luke 6:20; 11:20; 17:20-21.
  25. Acts 8:12 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
  26. Acts 8:12 tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.
  27. Acts 8:13 tn Or “he kept close company with.”
  28. Acts 8:13 sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.
  29. Acts 8:14 tn Or “message.”
  30. Acts 8:14 sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.
  31. Acts 8:15 tn Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.
  32. Acts 8:16 tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.
  33. Acts 8:16 tn Or “fallen on.”
  34. Acts 8:16 sn This is a parenthetical note by the author.
  35. Acts 8:17 tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.
  36. Acts 8:17 sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40.
  37. Acts 8:18 tc Most witnesses (P45,74 A* C D E Ψ 33 1739 M latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to hagion), while a few key mss have simply τὸ πνεῦμα (א Ac 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.
  38. Acts 8:19 tn Or “ability”; Grk “authority.”
  39. Acts 8:20 tn Grk “May your silver together with you be sent into destruction.” This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.
  40. Acts 8:20 tn Or “obtain.”
  41. Acts 8:21 tn The translation “share or part” is given by L&N 63.13.
  42. Acts 8:21 tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.
  43. Acts 8:22 tn Or “and implore the Lord.”
  44. Acts 8:22 tn Grk “that if possible the intent of your heart may be forgiven you.” The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.
  45. Acts 8:23 tn Grk “in the gall of bitterness,” an idiom meaning to be particularly envious or resentful of someone. In this case Simon was jealous of the apostles’ power to bestow the Holy Spirit by the laying on of hands, and wanted that power for himself. The literal phrase does not convey this to the modern reader, and in fact some modern translations have simply rendered the phrase as involving bitterness, which misses the point of the envy on Simon’s part. See L&N 88.166. The OT images come from Deut 29:17-18 and Isa 58:6.
  46. Acts 8:24 tn 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.
  47. Acts 8:24 tn Grk “may come upon.”
  48. Acts 8:25 tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.
  49. Acts 8:25 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn,” and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.
  50. Acts 8:25 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8; 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
  51. Acts 8:25 tn Grk “they were returning to Jerusalem and were proclaiming.” The first imperfect is taken ingressively and the second is viewed iteratively (“proclaiming…as they went”).
  52. Acts 8:25 sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.
  53. Acts 8:25 tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).
  54. Acts 8:26 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
  55. Acts 8:26 tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legōn) has not been translated.
  56. Acts 8:26 tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata mesēmbrian) 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.
  57. Acts 8:26 tn Or “wilderness.”
  58. Acts 8:26 tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza—the desert road.”sn The concluding note about the road appears to be a parenthetical note by the author.
  59. Acts 8:27 tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.
  60. Acts 8:27 tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
  61. Acts 8:27 tn Grk “And there.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  62. Acts 8:27 tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”
  63. Acts 8:27 sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.
  64. Acts 8:27 tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakēs) 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.
  65. Acts 8:27 tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.
  66. Acts 8:27 sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.
  67. Acts 8:28 tn Grk “and was sitting.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  68. Acts 8:28 tn Grk “and was reading.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.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.
  69. Acts 8:30 tn The participle προσδραμών (prosdramōn) is regarded as attendant circumstance.
  70. Acts 8:30 tn The words “to it” are not in the Greek text but are implied.
  71. Acts 8:30 tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.
  72. Acts 8:30 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
  73. Acts 8:30 tn Grk “he said,” but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”
  74. Acts 8:31 tn Grk “He”; the referent (the man) has been specified in the translation for clarity.
  75. Acts 8:31 tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.
  76. Acts 8:32 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
  77. Acts 8:32 tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.
  78. Acts 8:33 tc ‡ Most later mss (C E Ψ 33vid M sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinōsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so P74 א A B 1739 lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.
  79. Acts 8:33 tn Or “justice was denied him”; Grk “his justice was taken away.”
  80. Acts 8:33 tn 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.
  81. Acts 8:33 tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.
  82. Acts 8:33 sn A quotation from Isa 53:7-8.
  83. Acts 8:34 tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokritheis) has not been translated.
  84. Acts 8:34 tn Grk “I beg you,” “I ask you.”
  85. Acts 8:34 sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.
  86. Acts 8:35 tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixas) has been translated as a finite verb due to requirements of contemporary English style.
  87. Acts 8:35 sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.
  88. Acts 8:36 tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”
  89. Acts 8:36 tc A few later mss (E 36 323 453 945 1739 1891) add, with minimal differences in wording, 8:37 “He said to him, ‘If you believe with your whole heart, you may.’ He replied, ‘I believe that Jesus Christ is the Son of God.’” Verse 37 is lacking in P45,74 א A B C 33 614 vg syp,h co. It is clearly not a part of the original text of Acts. The variant is significant in showing how some in the early church viewed the necessity of a confession of faith. The present translation follows NA28 in omitting the verse number, a procedure also followed by a number of other modern translations.
  90. Acts 8:38 tn Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”
  91. Acts 8:38 sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.
  92. Acts 8:39 tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).
  93. Acts 8:39 sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).
  94. Acts 8:40 tn Or “appeared.”
  95. Acts 8:40 sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.
  96. Acts 8:40 tn The words “the area” are not in the Greek text but are implied.
  97. Acts 8:40 tn Or “he preached the gospel.”
  98. Acts 8:40 tn Or “cities.”
  99. Acts 8:40 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
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