Деяния 8
Библия, синодално издание
8 (A)А Савел одобряваше убийството му. В ония дни се дигна голямо гонение срещу църквата в Иерусалим, и всички, освен апостолите, се разпръснаха по страните Иудейски и Самарийски.
2 А Стефана погребаха благоговейни човеци и го много оплакаха.
3 (B)Савел пък пакостеше на църквата, като влизаше по къщите и, влачейки мъже и жени, предаваше ги на затвор.
4 Ония, прочее, които се бяха разпръснали, ходеха и благовестяха словото.
5 А Филип слезе в един самарийски град и проповядваше там Христа.
6 Народът единодушно внимаваше на това, що говореше Филип, понеже чуваше и гледаше, какви чудеса вършеше:
7 (C)нечисти духове с голям вик излизаха от мнозина, които бяха хванати от тях, а мнозина разслабени и хроми се изцериха.
8 И голяма радост биде в оня град.
9 А в града имаше един човек, на име Симон, който преди това правеше магии и смайваше самарийския народ, говорейки за себе си, че е някой велик човек.
10 Него го слушаха всички, мало и голямо, и казваха; този е великата сила Божия.
11 А слушаха го затова, защото доста време бе ги смайвал с магиите си.
12 (D)Но когато повярваха на Филипа, който благовестеше за царството Божие и за името на Иисуса Христа, кръщаваха се и мъже и жени.
13 Повярва и сам Симон и, след като се кръсти, не се отделяше от Филипа; и като гледаше големите чудеса и личби, що се вършеха, смайваше се.
14 Като чуха апостолите, които бяха в Иерусалим, че Самария е приела словото Божие, проводиха там Петра и Иоана,
15 които слязоха и се помолиха за тях, за да приемат Дух Светий.
16 (Защото Той не бе слязъл още нито върху едного от тях, а само бяха кръстени в името на Господа Иисуса.)
17 (E)Тогава възлагаха върху им ръце, и те приемаха Духа Светаго.
18 А Симон, като видя, че Дух Светий се дава чрез възлагане ръцете апостолски, донесе им пари
19 и рече: дайте и мене тая власт, та, комуто възложа ръце, да приема Духа Светаго.
20 (F)Но Петър му каза: среброто ти да погине заедно с тебе, задето си помислил, че с пари се добива дарът Божий.
21 Ти нямаш дял, ни жребие в тоя дар, защото сърцето ти не е право пред Бога.
22 И тъй, покай се за това си зломислие и помоли се Богу: може би, ще ти се прости помисълът на твоето сърце;
23 (G)понеже те виждам изпълнен с люта жлъч и окован от неправда.
24 А Симон отговори и рече: помолете се вие Господу за мене, та дано ме не постигне нищо от това, що казахте.
25 Те пък, след като засвидетелствуваха и говориха словото Господне, тръгнаха обратно за Иерусалим, проповядайки Евангелието в много села самарийски.
26 А на Филипа Ангел Господен каза: стани и тръгни към юг по пътя, който води от Иерусалим за Газа и който е пуст.
27 (H)Той стана и отиде; и ето, един етиопянин, скопец, велможа на Кандакия, етиопска царица, пазител на всичките ѝ съкровища, който бе дошъл в Иерусалим на поклонение,
28 връщаше се и, седнал в колесницата си, четеше пророка Исаия.
29 А Духът каза на Филипа: приближи се и се допри до тая колесница.
30 Филип се затече и, като чу, че той чете пророка Исаия, рече: разбираш ли това, що четеш?
31 Той отговори: как ще мога, ако някой не ме упъти? И помоли Филипа да се качи и да седне при него.
32 (I)А мястото от Писанието, което четеше, беше това: „като овца на клане бе заведен, и както агнето е безгласно пред своя стригач, тъй и Той не отваря устата Си.
33 При унижението Му Той бе лишен от праведен съд. Но рода Му кой ще обясни? Защото се отнема животът Му от земята“.
34 Тогава скопецът заговори и каза на Филипа: моля те, за кого говори това пророкът? За себе си ли, или за другиго някого?
35 Филип отвори устата си и, като начена от това Писание, благовести му за Иисуса.
36 И както си вървяха по пътя, стигнаха до една вода; и скопецът рече: ето вода; какво ми пречи да се кръстя?
37 (J)А Филип му каза: ако вярваш от все сърце, – може да се кръстиш. Той отговори и рече: вярвам, че Иисус Христос е Син Божий.
38 И заповяда да спрат колесницата; па слязоха двамата във водата, Филип и скопецът; и кръсти го.
39 Когато пък излязоха из водата, Дух Светии слезе върху скопеца, а Филипа грабна Ангел Господен; и скопецът го вече не видя, и радостен продължи пътя си.
40 А Филип се озова в Азот и, през дето минаваше, благовестеше по всички градове, докато стигна в Кесария.
Acts 8
New Catholic Bible
Chapter 8
The Church Becomes Open to the Gentiles.[a] 1 Saul approved of his death. That day marked the beginning of a severe persecution of the Church in Jerusalem, and everyone except the apostles scattered to the country districts of Judea and Samaria. 2 Stephen was buried by devout men who made loud lamentations over him. 3 Saul, meanwhile, began to inflict great harm on the Church. He entered house after house, dragging off men and women and sending them to prison. 4 Now those who had been scattered went from place to place proclaiming the word.
The Mission in Judea and Samaria
Springtime in Samaria.[b] 5 Philip went down to a city in Samaria and began proclaiming the Christ to them. 6 The crowds welcomed the message proclaimed by Philip because they had heard and seen the signs he was doing. 7 For unclean spirits emerged with loud shrieks from many people who were possessed, and many others who were paralyzed or crippled were cured. 8 Thus, there was great joy in that city.
The Encounter with Magic.[c] 9 A man named Simon had been in that city for some time practicing magic and had astounded the people of Samaria, claiming to be someone great. 10 All of them, from the least to the greatest, believed in him, declaring, “This man is the power of God that is called ‘The Great One.’ ”[d] 11 And they listened to him because for a long time they had been captivated by his magic.
12 However, when the people came to believe Philip as he preached about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 13 Even Simon himself became a believer. After his baptism, he was constantly in Philip’s company, and he was astonished when he saw the great signs and mighty deeds that were taking place.
14 The Holy Spirit. When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. 15 When they arrived there, they prayed for them that they might receive the Holy Spirit, 16 for as yet he had not come upon any of them; they had only been baptized in the name of the Lord Jesus. 17 Then they laid hands on them, and they received the Holy Spirit.
18 Condemnation of Simony. When Simon saw that the Spirit was bestowed by the laying on of the apostles’ hands, he offered them money, 19 saying, “Give me this power too so that anyone on whom I lay my hands may receive the Holy Spirit.” 20 But Peter said to him, “May your silver perish with you, because you thought that you could obtain God’s gift with money. 21 You have no part or share in this, for your heart is not upright in the eyes of God. 22 Repent, therefore, of this wickedness of yours and beg the Lord that if possible you may be forgiven for devising your evil scheme. 23 I see that you are engulfed in the gall of bitterness and the chains of wickedness.”
24 Simon said in reply, “Pray for me to the Lord that nothing of what you have spoken about may befall me.” 25 Then, after giving their testimony and proclaiming the word of the Lord, they returned to Jerusalem, preaching the good news to many Samaritan villages.
26 Baptism of a High Official.[e] Then the angel of the Lord said to Philip, “Get up and head south along the road that leads from Jerusalem down to Gaza, the desert road.” 27 Therefore, he got up and set out.
Now there was an Ethiopian eunuch,[f] an official at the court of the Candace, that is, the queen of the Ethiopians, who was in charge of her entire treasury. He had come to Jerusalem to worship 28 and was now returning home. As he sat in his chariot, he was reading the prophet Isaiah.
29 Then the Spirit said to Philip, “Go up and join that chariot.” 30 When Philip ran up, he heard him reading from the prophet Isaiah, and he asked, “Do you understand what you are reading?” 31 He replied, “How can I, unless I have someone to instruct me?” Then he invited Philip to get in and sit beside him.
32 This was the Scripture passage he had been reading:
“Like a sheep he was led to the slaughter;
like a lamb that is silent before its shearer
he did not open his mouth.
33 In his humiliation justice was denied him.
Who will be able to speak of his posterity?
For his life on earth has been taken away.”
34 Then the eunuch said to Philip, “Please tell me, about whom is the prophet speaking—about himself or someone else?” 35 And so Philip, starting with this text of Scripture, proceeded to explain to him the good news of Jesus.
36 As they were traveling along the road, they came to some water. The eunuch said, “Look, here is some water. What is to prevent me from being baptized?” [ 37 And Philip said, “If you believe with all your heart, you may.” The eunuch said in reply, “I believe that Jesus Christ is the Son of God.”][g] 38 Then he ordered the chariot to stop, and Philip and the eunuch both went down into the water, and he baptized him.
39 When they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him again, but he went on his way rejoicing. 40 Philip, however, appeared in Azotus[h] and continued his journey, proclaiming the good news in every town until he reached Caesarea.
Footnotes
- Acts 8:1 The Hellenist Christians are driven out of Jerusalem. Their dispersion proceeds in an underground manner throughout the narrative until the moment when we will encounter a list of people who emigrate to Cyprus and Antioch. There, for the first time, the Church is opened to Gentiles (Acts 11:9ff). During this period, Luke shows the Gospel spreading to Samaria, Gaza, and the coast as far as Caesarea, Damascus in Syria, and Tarsus. The Gospel is received by many different cultures and people: the Pharisean persecutor, the functionary, the peasant of the plain of Sharon, the notable rich of Joppa, the artisan, the army, and the non-Jewish Greeks of Antioch.
Luke presents Paul under the somber traits of persecutor; once he becomes an apostle, Paul will remain marked by the memory of the time when he wanted to obstruct the path of the infant Gospel (see Acts 22:20; 26:10; 1 Cor 15:9; Gal 1:13, 23; Phil 3:6). - Acts 8:5 Another deacon brings about an opening of the Church to the world. Since their separation, their installation of a worship of their own, and their intermingling with other peoples, the Samaritans who were once brethren in religion with the Jews have come to be regarded by the latter as heretics every bit as evil as the Gentiles. The Gospel is a powerful means of salvation for all human beings, surpassing the ancient religions and political frontiers. Presented here is the first step. The ministry of Philip the deacon is described in the spirit of the Gospels, and Luke stresses the climate of joy that follows in the wake of the good news.
- Acts 8:9 The proclamation of the Gospel is faced with an important problem as in our day. Can human beings own spiritual forces? Under an Eastern influence, personages endowed with the power of performing prodigies circulated throughout the Empire. There were itinerant exorcists or healers (Acts 9:11, 18). Simon has an outstanding reputation in this sphere. Now the magician has come to believe in the word of the Gospel. The community at Jerusalem is troubled to hear of prodigies and conversions in Samaria, a rejected land; an apostolic inspection can only confirm the facts and give them the authentication of the Spirit.
Simon the magician is attracted by the prestige that would be given him by the Spirit, and he wants to have the Spirit at his disposal, as do the apostles. He is even ready to pay well for it (whence the word “simony”). But he receives a stern refusal. Luke wants to set aside the forgeries that one could ascribe to Christ and the Spirit. We have here an example of a faith that becomes deeper, for the author stresses the importance of intercessory prayer for one another in matters of conversion. - Acts 8:10 The Great One: perhaps a divine title, which Simon has given himself.
- Acts 8:26 In this passage, Luke shows us the encounter of the Church with a new cultural environment. The official in charge of the treasury of the queen of Ethiopia (Candace, like Pharaoh, is a title of a ruler) is interested in a passage of the Old Testament that speaks of a mysterious personage who is overwhelmed by suffering for the salvation of all; the passage is Isa 53, often used by the first community to express the mystery of Christ. The marvelous elements in this story of Philip recall God’s freedom of action in the time of the ancient Prophets: angel, Spirit, instantaneous transportation (see 1 Ki 18:12; 2 Ki 2:16; Ezek 3:12, 14; Dan 14:36). We will come across Philip the deacon again later on as the father of four daughters (Acts 21:9).
- Acts 8:27 Eunuch: may be simply a court title; for eunuch in the literal sense, see the prophecy of Isa 56:3-7.
- Acts 8:37 This verse is added by some ancient manuscripts.
- Acts 8:40 Azotus (called Ashdod in the Old Testament as one of the five Philistine cities) was about 25 miles north of Gaza. Caesarea, on the coast, was 33 miles north of the modern Tel Aviv, and served as the headquarters for the Roman governors.
Acts 8
Modern English Version
8 And Saul was consenting to his death.
Saul Persecutes the Church
On that day a great persecution broke out against the church in Jerusalem. And they were all scattered throughout the regions of Judea and Samaria, except the apostles. 2 Devout men carried Stephen to his burial and made great lamentation over him. 3 But Saul ravaged the church, entering house by house and dragging out both men and women and committing them to prison.
The Gospel Preached in Samaria
4 Therefore those who were scattered went everywhere preaching the word. 5 Philip went down to the city of Samaria and preached Christ to them. 6 When the crowds heard Philip and saw the miracles which he did, they listened in unity to what he said. 7 For unclean spirits, crying with a loud voice, came out of many who were possessed. And many who were paralyzed or lame were healed. 8 So there was much joy in that city.
Simon the Sorcerer Believes
9 Now a man named Simon was previously in the city practicing sorcery and astonishing the nation of Samaria, saying he was someone great, 10 to whom they all listened, from the least to the greatest, saying, “This man is the great power of God.” 11 They listened to him, because for a long time he had astonished them by his sorceries. 12 But when they believed Philip preaching about the kingdom of God and the name of Jesus Christ, both men and women were baptized. 13 Even Simon himself believed. And when he was baptized, he continued with Philip and was amazed as he watched the miracles and signs which were done.
Samaritans Receive the Holy Spirit
14 Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them. 15 When they came down, they prayed for them that they might receive the Holy Spirit, 16 for still He had come on none of them. They were only baptized in the name of the Lord Jesus. 17 Then they laid their hands on them, and they received the Holy Spirit.
18 When Simon saw that through the laying on of the apostles’ hands the Holy Spirit was given, he offered them money, 19 saying, “Give me also this power, that whomever I lay hands on may receive the Holy Spirit.”
20 Peter said to him, “May your money perish with you, because you thought you could purchase the gift of God with money! 21 You have neither part nor share in this matter, for your heart is not right before God. 22 Therefore repent of your wickedness, and ask God if perhaps the intention of your heart may be forgiven you. 23 For I see that you are in the gall of bitterness and in the bond of iniquity.”
24 Then Simon answered, “Pray to the Lord for me that nothing you have spoken may come upon me.”
25 When they had testified and preached the word of the Lord, they returned to Jerusalem and preached the gospel in many villages of the Samaritans.
Philip and the Ethiopian Eunuch
26 Now an angel of the Lord said to Philip, “Rise up and go toward the south on the way that goes down from Jerusalem to Gaza.” This is desert. 27 So he rose up and went. And there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was in command of her entire treasury. He had come to Jerusalem to worship. 28 He was returning, sitting in his chariot and reading the book of Isaiah the prophet. 29 The Spirit said to Philip, “Go to this chariot and stay with it.”
30 Then Philip ran to him, and heard him read the book of Isaiah the prophet, and said, “Do you understand what you are reading?”
31 He said, “How can I, unless someone guides me?” So he invited Philip to come up and sit with him.
32 The passage of Scripture which he was reading was this:
“He was led as a sheep to slaughter;
and as a lamb before its shearer is silent,
so He opened not His mouth.
33 In His humiliation justice was denied Him;
who will speak of His generation?
For His life is taken from the earth.”[a]
34 The eunuch said to Philip, “I ask you, of whom does the prophet speak, of himself or of someone else?” 35 Then Philip spoke, beginning with the same Scripture, and preached Jesus to him.
36 As they went on their way, they came to some water. And the eunuch said, “Look, here is water. What hinders me from being baptized?” 37 Philip said, “If you believe with all your heart, you may.” He answered, “I believe that Jesus Christ is the Son of God.” 38 And he commanded the chariot to halt. Then both Philip and the eunuch went down into the water, and he baptized him. 39 When they came up out of the water, the Spirit of the Lord took Philip away. And the eunuch saw him no more, and he went his way rejoicing. 40 But Philip was found at Azotus. And passing through, he preached the gospel in all the cities until he came to Caesarea.
Footnotes
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
- 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]).
- Acts 8:1 tn Or “severe.”
- 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.”
- 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.
- Acts 8:1 tn Or “countryside.”
- Acts 8:2 tn “Some” is not in the Greek text, but is implied.
- 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.
- Acts 8:2 tn Or “mourned greatly for him.”
- 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.
- Acts 8:3 tn The participle σύρων (surōn) has been translated as an finite verb due to requirements of contemporary English style.
- Acts 8:3 tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”
- 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).
- 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.
- 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.
- 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.
- 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).
- 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.
- Acts 8:7 tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”
- Acts 8:8 tn Grk “and there came about,” but this is somewhat awkward in English.
- 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.
- Acts 8:9 tn On the idiom προϋπῆρχεν μαγεύων (proupērchen mageuōn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.
- Acts 8:10 tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.
- 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.’”
- 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.
- Acts 8:12 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
- Acts 8:12 tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.
- Acts 8:13 tn Or “he kept close company with.”
- 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.
- Acts 8:14 tn Or “message.”
- 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.
- 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.
- Acts 8:16 tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.
- Acts 8:16 tn Or “fallen on.”
- Acts 8:16 sn This is a parenthetical note by the author.
- Acts 8:17 tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.
- 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.
- 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.
- Acts 8:19 tn Or “ability”; Grk “authority.”
- 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.
- Acts 8:20 tn Or “obtain.”
- Acts 8:21 tn The translation “share or part” is given by L&N 63.13.
- 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.
- Acts 8:22 tn Or “and implore the Lord.”
- 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.
- 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.
- 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.
- Acts 8:24 tn Grk “may come upon.”
- Acts 8:25 tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.
- 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.
- 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.
- 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”).
- 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.
- Acts 8:25 tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).
- Acts 8:26 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
- Acts 8:26 tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legōn) has not been translated.
- 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.
- Acts 8:26 tn Or “wilderness.”
- 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.
- 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.
- 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.
- 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.
- 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.”
- 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.
- 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.
- 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.
- 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.
- 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.
- 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.
- Acts 8:30 tn The participle προσδραμών (prosdramōn) is regarded as attendant circumstance.
- Acts 8:30 tn The words “to it” are not in the Greek text but are implied.
- Acts 8:30 tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.
- 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.
- 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.”
- Acts 8:31 tn Grk “He”; the referent (the man) has been specified in the translation for clarity.
- 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.
- Acts 8:32 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
- 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.
- 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.
- Acts 8:33 tn Or “justice was denied him”; Grk “his justice was taken away.”
- 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.
- 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.
- Acts 8:33 sn A quotation from Isa 53:7-8.
- Acts 8:34 tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokritheis) has not been translated.
- Acts 8:34 tn Grk “I beg you,” “I ask you.”
- 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.
- 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.
- 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.
- Acts 8:36 tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”
- 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.
- 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.”
- Acts 8:38 sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.
- Acts 8:39 tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).
- Acts 8:39 sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).
- Acts 8:40 tn Or “appeared.”
- Acts 8:40 sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.
- Acts 8:40 tn The words “the area” are not in the Greek text but are implied.
- Acts 8:40 tn Or “he preached the gospel.”
- Acts 8:40 tn Or “cities.”
- 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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