Introduction to Acts

Overview of Acts

• A. Preparations for a Worldwide Witnessing Work (1:1-8)

  • Address to Theophilus (1:1, 2)

  • Jesus shows himself during 40 days and speaks about God’s Kingdom (1:3)

  • Jesus instructs the apostles to stay in Jerusalem and wait for the promised holy spirit (1:4, 5)

  • Jesus answers the apostles’ question about when the kingdom will be restored to Israel (1:6, 7)

  • Jesus commissions the apostles to be witnesses of him to the ends of the earth (1:8)

• B. From Jesus’ Ascension to the Outpouring of Holy Spirit at Pentecost 33 C.E. (1:9–2:13)

  • Jesus ascends to heaven, and the promise is made that he will come in the same manner (1:9-11)

  • The apostles gather to pray, together with Jesus’ mother and brothers (1:12-14)

  • Matthias chosen to replace Judas as one of the Twelve (1:15-26)

  • Holy spirit poured out on the disciples, who start to speak foreign languages (2:1-4)

  • Jews from all parts of the Roman Empire hear about the magnificent things of God (2:5-13)

• C. Witnessing in Jerusalem (2:14–3:26)

  • Peter quotes Joel’s prophecy about the outpouring of holy spirit and Jehovah’s illustrious day (2:14-21)

  • Peter’s speech provides Scriptural evidence that Jesus was resurrected and was made both Lord and Christ (2:22-36)

  • Crowds respond to Peter’s speech; about 3,000 get baptized (2:37-41)

  • The disciples enjoy the apostles’ teaching and the fellowship with one another (2:42-47)

  • Peter heals a lame beggar at the temple gate called Beautiful (3:1-10)

  • Peter speaks at Solomon’s Colonnade (3:11-18)

  • Peter admonishes the people to repent and turn around (3:19-26)

• D. Witnessing Despite Opposition (4:1–5:42)

  • Peter and John arrested; believers now number about 5,000 men (4:1-4)

  • Peter’s defense before the Sanhedrin (4:5-22)

  • The disciples pray for boldness to keep speaking God’s word (4:23-31)

  • The disciples share possessions (4:32-37)

  • Ananias and Sapphira put Jehovah’s spirit to the test (5:1-11)

  • The apostles perform many signs (5:12-16)

  • The apostles are imprisoned but are set free by an angel from Jehovah (5:17-21a)

  • The apostles again brought before the Sanhedrin (5:21b-32)

  • Gamaliel’s advice about not to “be found fighters against God” (5:33-40)

  • The apostles preach in the temple and from house to house (5:41, 42)

• E. Ministry of the Word Not to Be Neglected (6:1–7:1)

  • Complaints regarding the distribution of food to widows (6:1)

  • The Twelve choose seven men to oversee the food distribution for widows (6:2-7)

  • Stephen, one of the seven, accused of blasphemy and brought before the Sanhedrin (6:8–7:1)

• F. Stephen Defends His Faith Before the Sanhedrin (7:2-60)

  • Reviews the era of the patriarchs (7:2-16)

  • Reviews Moses’ early life and leadership and Israel’s idolatry (7:17-43)

  • Points out that God does not live in man-made temples (7:44-50)

  • Accuses his opposers of resisting the holy spirit (7:51-53)

  • Sees Jesus and Jehovah in a vision; stoned to death by opposers (7:54-60)

• G. The Witnessing Spreads to Samaria and Beyond; Saul’s Conversion (8:1–9:43)

  • Persecution breaks out in Jerusalem; the local congregation is dispersed (8:1-4)

  • Philip’s fruitful ministry in Samaria (8:5-13)

  • Peter and John sent to Samaria; the Samaritans receive holy spirit (8:14-17)

  • The former magician Simon tries to buy the free gift of holy spirit (8:18-24)

  • Philip sent to preach to an Ethiopian eunuch (8:25-40)

  • Saul travels to Damascus to persecute the disciples (9:1, 2)

  • In a light from heaven, Jesus reveals himself to Saul (9:3-9)

  • The disciple Ananias sent to help Saul (9:10-19a)

  • In Damascus, Saul preaches about Jesus (9:19b-25)

  • Saul visits Jerusalem and speaks boldly in Jesus’ name (9:26-30)

  • The congregation throughout the whole of Judea, Galilee, and Samaria enters a period of peace (9:31)

  • Peter ministers in the cities of the coastal plain; heals Aeneas in Lydda (9:32-35)

  • Peter resurrects generous Dorcas in Joppa (9:36-43)

• H. The Witnessing Reaches Uncircumcised Gentiles in Caesarea and Antioch of Syria (10:1–12:25)

  • Army officer Cornelius sees a vision and sends for Peter (10:1-8)

  • Peter’s vision of cleansed animals (10:9-16)

  • Peter visits Cornelius, and Cornelius tells about his vision (10:17-33)

  • Peter proclaims the good news to Gentiles; “God is not partial” (10:34-43)

  • Gentiles receive holy spirit and get baptized (10:44-48)

  • Peter reports to the apostles in Jerusalem (11:1-18)

  • Barnabas and Saul preach to Greeks in Syrian Antioch, where the disciples are first called Christians (11:19-26)

  • The Christian prophet Agabus foretells a famine; relief sent to the brothers in Judea (11:27-30)

  • King Herod kills James and imprisons Peter (12:1-5)

  • An angel of Jehovah sets Peter free from prison (12:6-19)

  • Herod struck by an angel of Jehovah (12:20-25)

• I. Paul’s First Missionary Tour (13:1–14:28)

  • Barnabas and Saul sent out as missionaries (13:1-3)

  • Ministry on Cyprus; proconsul Sergius Paulus and sorcerer Elymas (13:4-12)

  • Paul’s speech in Antioch in Pisidia (13:13-41)

  • Prophetic command to turn to the nations (13:42-52)

  • Increase and opposition in Iconium (14:1-7)

  • People of Lystra think that Paul and Barnabas are gods (14:8-18)

  • Paul survives stoning in Lystra (14:19, 20)

  • Paul and Barnabas strengthen the congregations (14:21-23)

  • Paul and Barnabas travel back to Antioch of Syria (14:24-28)

• J. The Jerusalem Meeting Regarding Circumcision (15:1-35)

  • The dispute in Antioch regarding circumcision brought to Jerusalem (15:1-5)

  • The apostles and elders in Jerusalem meet; testimonies from Peter, Paul, and Barnabas (15:6-12)

  • James’ proposal based on the Scriptures (15:13-21)

  • Letter from the governing body in Jerusalem (15:22-29)

  • The congregations encouraged by the letter (15:30-35)

• K. Paul’s Second Missionary Tour (15:36–18:22)

  • Paul and Barnabas go separate ways (15:36-41)

  • Paul selects Timothy as a traveling companion (16:1-5)

  • Vision of the Macedonian man; the witnessing spreads to Europe (16:6-10)

  • Lydia’s conversion in Philippi (16:11-15)

  • Paul and Silas imprisoned in Philippi (16:16-24)

  • The jailer and his household baptized (16:25-34)

  • Paul requests an official apology (16:35-40)

  • Paul and Silas in Thessalonica (17:1-9)

  • Paul and Silas in Beroea (17:10-15)

  • Paul in Athens (17:16-22a)

  • Paul’s speech at the Areopagus (17:22b-31)

  • Different reactions to Paul’s speech; some become believers (17:32-34)

  • Paul’s ministry in Corinth (18:1-17)

  • Paul returns to Antioch of Syria via Ephesus (18:18-22)

• L. Paul’s Third Missionary Tour (18:23–21:17)

  • Paul departs for Galatia and Phrygia (18:23)

  • Eloquent Apollos gets help from Priscilla and Aquila; travels to Achaia (18:24-28)

  • Paul arrives in Ephesus; some disciples rebaptized, now in Jesus’ name (19:1-7)

  • Paul’s teaching activities in Ephesus (19:8-10)

  • Jehovah’s word prevails despite demonism in Ephesus (19:11-20)

  • Riot in Ephesus; crowd rushes into the theater (19:21-34)

  • The city recorder of Ephesus quiets the crowd (19:35-41)

  • Paul in Macedonia and Greece (20:1-6)

  • Eutychus resurrected in Troas (20:7-12)

  • Paul leaves Troas for Miletus (20:13-16)

  • Paul encourages Ephesian elders to pay attention to themselves and to God’s flock (20:17-38)

  • En route to Jerusalem (21:1-14)

  • Arrival in Jerusalem (21:15-17)

• M. Paul’s Imprisonment in Jerusalem (21:18–23:35)

  • Paul follows the elders’ counsel (21:18-26)

  • Riot in the temple; Romans arrest Paul (21:27-36)

  • Paul allowed to address the crowd (21:37-40)

  • Paul’s defense before the crowd; he describes his own conversion (22:1-21)

  • Paul takes advantage of his Roman citizenship (22:22-29)

  • Sanhedrin assembled (22:30)

  • Paul speaks before the Sanhedrin (23:1-10)

  • Paul strengthened by the Lord (23:11)

  • Conspiracy to kill Paul (23:12-22)

  • Roman soldiers transfer Paul to Caesarea (23:23-35)

• N. Paul’s Imprisonment in Caesarea (24:1–26:32)

  • Accusations presented against Paul (24:1-9)

  • Paul’s defense before Felix (24:10-21)

  • Paul’s case put on hold for two years (24:22-27)

  • Paul’s trial before Festus; “I appeal to Caesar!” (25:1-12)

  • Festus consults with King Agrippa (25:13-22)

  • Paul’s defense before Agrippa (25:23–26:11)

  • In his speech before Agrippa, Paul describes his own conversion (26:12-23)

  • Festus’ and Agrippa’s responses (26:24-32)

• O. Paul’s Journey to Rome (27:1–28:16)

  • Paul leaves Caesarea for Rome on a ship from Adramyttium (27:1-12)

  • Storm strikes the ship (27:13-38)

  • Shipwreck (27:39-44)

  • Ashore on Malta; Paul survives a snakebite (28:1-6)

  • Paul cures Publius’ father and others (28:7-10)

  • On to Rome via Syracuse, Rhegium, and Puteoli (28:11-16)

• P. Paul in Rome (28:17-31)

  • Paul speaks to Jewish leaders in Rome (28:17-29)

  • Paul preaches with boldness for two years (28:30, 31)

ACTS OF APOSTLES

1 The first account, O The·ophʹi·lus, I composed about all the things Jesus started to do and to teach+ 2 until the day that he was taken up,+ after he had given instructions through holy spirit to the apostles he had chosen.+ 3 After he had suffered, he showed himself alive to them by many convincing proofs.+ He was seen by them throughout 40 days, and he was speaking about the Kingdom of God.+ 4 While he was meeting with them, he ordered them: “Do not leave Jerusalem,+ but keep waiting for what the Father has promised,+ about which you heard from me; 5 for John, indeed, baptized with water, but you will be baptized with holy spirit+ not many days after this.”

6 So when they had assembled, they asked him: “Lord, are you restoring the kingdom to Israel at this time?”+ 7 He said to them: “It does not belong to you to know the times or seasons that the Father has placed in his own jurisdiction.+ 8 But you will receive power when the holy spirit comes upon you,+ and you will be witnesses+ of me in Jerusalem,+ in all Ju·deʹa and Sa·marʹi·a,+ and to the most distant part of the earth.”+ 9 After he had said these things, while they were looking on, he was lifted up and a cloud caught him up from their sight.+ 10 And as they were gazing into the sky while he was on his way, suddenly two men in white* garments+ stood beside them 11 and said: “Men of Galʹi·lee, why do you stand looking into the sky? This Jesus who was taken up from you into the sky will come in the same manner as you have seen him going into the sky.”

12 Then they returned to Jerusalem+ from a mountain called the Mount of Olives, which is near Jerusalem, only a sabbath day’s journey away. 13 When they arrived, they went up into the upper room where they were staying. There were Peter as well as John and James and Andrew, Philip and Thomas, Bar·tholʹo·mew and Matthew, James the son of Al·phaeʹus, and Simon the zealous one, and Judas the son of James.+ 14 With one purpose all of these were persisting in prayer, together with some women+ and Mary the mother of Jesus and with his brothers.+

15 During those days Peter stood up in the midst of the brothers (the number of people was altogether about 120) and said: 16 “Men, brothers, it was necessary for the scripture to be fulfilled that the holy spirit spoke prophetically through David about Judas,+ who became a guide to those who arrested Jesus.+ 17 For he had been numbered among us+ and he obtained a share in this ministry. 18 (This very man, therefore, purchased a field with the wages for unrighteousness,+ and falling headfirst,* his body burst open* and all his insides spilled out.+ 19 This became known to all the inhabitants of Jerusalem, so that the field was called in their language A·kelʹda·ma, that is, “Field of Blood.”) 20 For it is written in the book of Psalms, ‘Let his dwelling become desolate, and let there be no inhabitant in it’+ and, ‘His office of oversight let someone else take.’+ 21 It is therefore necessary that of the men who accompanied us during all the time in which the Lord Jesus carried on his activities among us, 22 starting with his baptism by John+ until the day he was taken up from us,+ one of these men should become a witness with us of his resurrection.”+

23 So they proposed two, Joseph called Barʹsab·bas, who was also called Justus, and Mat·thiʹas. 24 Then they prayed and said: “You, O Jehovah, who know the hearts of all,+ designate which one of these two men you have chosen 25 to take the place of this ministry and apostleship, from which Judas deviated to go to his own place.”+ 26 So they cast lots over them,+ and the lot fell to Mat·thiʹas, and he was counted along with the 11 apostles.

2 Now while the day of the Festival of Pentecost+ was in progress, they were all together at the same place. 2 Suddenly there was a noise from heaven, just like that of a rushing, stiff breeze, and it filled the whole house where they were sitting.+ 3 And tongues as if of fire became visible to them and were distributed, and one came to rest on each one of them, 4 and they all became filled with holy spirit+ and started to speak in different languages, just as the spirit enabled them to speak.+

5 At that time devout Jews from every nation under heaven were staying in Jerusalem.+ 6 So when this sound occurred, a crowd gathered and was bewildered, because each one heard them speaking in his own language. 7 Indeed, they were utterly amazed and said: “See here, all these who are speaking are Gal·i·leʹans,+ are they not? 8 How is it, then, that each one of us is hearing his own native language? 9 Parʹthi·ans, Medes,+ and Eʹlam·ites,+ the inhabitants of Mes·o·po·taʹmi·a, Ju·deʹa and Cap·pa·doʹci·a, Ponʹtus and the province of Asia,+ 10 Phrygʹi·a and Pam·phylʹi·a, Egypt and the regions of Libʹy·a near Cy·reʹne, sojourners from Rome, both Jews and proselytes,+ 11 Creʹtans, and Arabians—we hear them speaking in our languages about the magnificent things of God.” 12 Yes, they were all astonished and perplexed, saying to one another: “What does this mean?” 13 However, others mocked them and said: “They are full of sweet wine.”

14 But Peter stood up with the Eleven+ and spoke to them in a loud voice: “Men of Ju·deʹa and all you inhabitants of Jerusalem, let this be known to you and listen carefully to my words. 15 These people are, in fact, not drunk, as you suppose, for it is the third hour of the day. 16 On the contrary, this is what was said through the prophet Joel: 17 ‘“And in the last days,” God says, “I will pour out some of my spirit on every sort of flesh, and your sons and your daughters will prophesy and your young men will see visions and your old men will dream dreams,+ 18 and even on my male slaves and on my female slaves I will pour out some of my spirit in those days, and they will prophesy.+ 19 And I will give wonders in heaven above and signs on earth below—blood and fire and clouds of smoke. 20 The sun will be turned into darkness and the moon into blood before the great and illustrious day of Jehovah comes. 21 And everyone who calls on the name of Jehovah will be saved.”’+

22 “Men of Israel, hear these words: Jesus the Naz·a·reneʹ was a man publicly shown to you by God through powerful works and wonders and signs that God did through him in your midst,+ just as you yourselves know. 23 This man, who was handed over by the determined will and foreknowledge of God,+ you fastened to a stake by the hand of lawless men, and you did away with him.+ 24 But God resurrected him+ by releasing him from the pangs of death, because it was not possible for him to be held fast by it.+ 25 For David says about him: ‘I keep Jehovah constantly in front of me,* for he is at my right hand that I may never be shaken. 26 On this account my heart became cheerful and my tongue rejoiced greatly. And I will reside in hope; 27 because you will not leave me in the Grave, nor will you allow your loyal one to see corruption.+ 28 You have made life’s ways known to me; you will fill me with great joy in your presence.’+

29 “Men, brothers, it is permissible to speak with freeness of speech to you about the family head David, that he died and was buried,+ and his tomb is with us to this day. 30 Because he was a prophet and knew that God had sworn to him with an oath that he would seat one of his offspring on his throne,+ 31 he foresaw and spoke about the resurrection of the Christ, that neither was he forsaken in the Grave nor did his flesh see corruption.+ 32 God resurrected this Jesus, and of this we are all witnesses.+ 33 Therefore, because he was exalted to* the right hand of God+ and received the promised holy spirit from the Father,+ he has poured out what you see and hear. 34 For David did not ascend to the heavens, but he himself says, ‘Jehovah said to my Lord: “Sit at my right hand 35 until I place your enemies as a stool for your feet.”’+ 36 Therefore, let all the house of Israel know for a certainty that God made him both Lord+ and Christ, this Jesus whom you executed on a stake.”+

37 Now when they heard this, they were stabbed to the heart, and they said to Peter and the rest of the apostles: “Men, brothers, what should we do?” 38 Peter said to them: “Repent,+ and let each one of you be baptized+ in the name of Jesus Christ for forgiveness of your sins,+ and you will receive the free gift of the holy spirit. 39 For the promise+ is to you and your children, and to all those who are far away, to all those whom Jehovah our God may call to himself.”+ 40 And with many other words he gave a thorough witness and kept exhorting them, saying: “Get saved from this crooked generation.”+ 41 So those who gladly accepted his word were baptized,+ and on that day about 3,000 people were added.+ 42 And they continued devoting themselves to the teaching of the apostles, to associating together, to the taking of meals,+ and to prayers.+

43 Indeed, fear began to fall upon everyone, and many wonders and signs began to occur through the apostles.+ 44 All those who became believers were together and had everything in common, 45 and they were selling their possessions+ and properties and distributing the proceeds to all, according to what each one needed.+ 46 And day after day they were in constant attendance in the temple with a united purpose, and they took their meals in different homes and shared their food with great rejoicing and sincerity of heart, 47 praising God and finding favor with all the people. At the same time Jehovah continued to add to them daily those being saved.+

3 Now Peter and John were going up into the temple for the hour of prayer, the ninth hour, 2 and a man who was lame from birth was being carried. Every day they would put him near the temple door that was called Beautiful, so he could ask for gifts of mercy from those entering the temple. 3 When he caught sight of Peter and John about to go into the temple, he began asking for gifts of mercy. 4 But Peter, together with John, looked straight at him and said: “Look at us.” 5 So he fixed his attention on them, expecting to get something from them. 6 However, Peter said: “Silver and gold I do not possess, but what I do have is what I give you. In the name of Jesus Christ the Naz·a·reneʹ, walk!”+ 7 With that he took hold of him by the right hand and raised him up.+ Instantly his feet and his ankles were made firm;+ 8 and leaping to his feet,+ he began walking and went with them into the temple, walking and leaping and praising God. 9 And all the people saw him walking and praising God. 10 And they began to recognize him, that this was the man who used to sit waiting for gifts of mercy at the Beautiful Gate of the temple,+ and they were completely astonished and ecstatic about what had happened to him.

11 While the man was still holding on to Peter and John, all the people ran together to them at what was called Solʹo·mon’s Colonnade,+ completely surprised. 12 When Peter saw this, he said to the people: “Men of Israel, why are you so amazed at this, and why are you staring at us as though by personal power or godly devotion we have made him walk? 13 The God of Abraham and of Isaac and of Jacob,+ the God of our forefathers, has glorified his Servant,+ Jesus,+ whom you handed over+ and disowned before Pilate, even though he had decided to release him. 14 Yes, you disowned that holy and righteous one, and you asked for a man who was a murderer to be given to you,+ 15 whereas you killed the Chief Agent of life.+ But God raised him up from the dead, of which fact we are witnesses.+ 16 And through his name, and by our faith in his name, this man whom you see and know has been made strong. The faith that is through him has made this man completely healthy in front of all of you. 17 And now, brothers, I know that you acted in ignorance,+ just as your rulers also did.+ 18 But in this way God has fulfilled the things he announced beforehand through the mouth of all the prophets, that his Christ would suffer.+

19 “Repent,+ therefore, and turn around+ so as to get your sins blotted out,+ so that seasons of refreshing may come from Jehovah himself+ 20 and he may send the Christ appointed for you, Jesus. 21 Heaven must hold this one within itself until the times of restoration of all things of which God spoke through the mouth of his holy prophets of old. 22 In fact, Moses said: ‘Jehovah your God will raise up for you from among your brothers a prophet like me.+ You must listen to whatever he tells you.+ 23 Indeed, anyone who does not listen to that Prophet will be completely destroyed from among the people.’+ 24 And all the prophets from Samuel and those who followed him, as many as have spoken, have also plainly declared these days.+ 25 You are the sons of the prophets and of the covenant that God made with your forefathers,+ saying to Abraham: ‘And by means of your offspring all the families of the earth will be blessed.’+ 26 God, after raising up his Servant, sent him to you first+ to bless you by turning each one of you away from your wicked deeds.”

4 While the two were speaking to the people, the priests, the captain of the temple,+ and the Sadducees+ came up to them. 2 These were annoyed because the apostles were teaching the people and were openly declaring the resurrection of Jesus from the dead.*+ 3 So they seized* them and took them into custody+ until the next day, for it was already evening. 4 However, many of those who had listened to the speech believed, and the number of the men became about 5,000.+

5 The next day their rulers, elders, and scribes gathered together in Jerusalem, 6 along with Anʹnas+ the chief priest, Caʹia·phas,+ John, Alexander, and all who were relatives of the chief priest. 7 They stood Peter and John in their midst and began to question them: “By what power or in whose name did you do this?”+ 8 Then Peter, filled with holy spirit,+ said to them:

“Rulers of the people and elders, 9 if we are being examined today about a good deed to a crippled man,+ and you want to know who made this man well,* 10 let it be known to all of you and to all the people of Israel that in the name of Jesus Christ the Naz·a·reneʹ,+ whom you executed on a stake+ but whom God raised up from the dead,+ by means of him* this man stands here healthy in front of you. 11 This is ‘the stone that was treated by you builders as of no account that has become the chief cornerstone.’+ 12 Furthermore, there is no salvation in anyone else, for there is no other name+ under heaven that has been given among men by which we must get saved.”+

13 Now when they saw the outspokenness of Peter and John, and perceived that they were uneducated and ordinary men,+ they were astonished. And they began to realize that they had been with Jesus.+ 14 As they were looking at the man who had been cured standing with them,+ they had nothing to say in answer to this.+ 15 So they commanded them to go outside the Sanʹhe·drin hall, and they began consulting with one another, 16 saying: “What should we do with these men?+ Because, for a fact, a noteworthy sign has occurred through them, one evident to all the inhabitants of Jerusalem,+ and we cannot deny it. 17 So that this does not spread any further among the people, let us threaten them and tell them not to speak to anyone anymore on the basis of this name.”+

18 With that they called them and ordered them not to say anything at all or to teach on the basis of the name of Jesus. 19 But in reply Peter and John said to them: “Whether it is right in the sight of God to listen to you rather than to God, judge for yourselves.+ 20 But as for us, we cannot stop speaking about the things we have seen and heard.” 21 So after they had threatened them further, they released them, since they did not find any grounds for punishing them and on account of the people,+ because they were all glorifying God over what had happened. 22 For the man on whom this miracle of healing had been done was more than 40 years old.

23 After being released, they went to their own people and reported what the chief priests and the elders had said to them. 24 On hearing this, they raised their voices with one accord to God and said:

“Sovereign Lord, you are the One who made the heaven and the earth and the sea and all the things in them,+ 25 and who said through holy spirit by the mouth of our forefather David,+ your servant: ‘Why did nations become agitated and peoples meditate on empty things? 26 The kings of the earth took their stand and the rulers gathered together as one against Jehovah and against his anointed one.’+ 27 For truly both Herod and Pontius Pilate+ with men of the nations and with peoples of Israel were gathered together in this city against your holy servant Jesus, whom you anointed,+ 28 to do what your hand and counsel had determined beforehand to occur.+ 29 And now, Jehovah, give attention to their threats, and grant to your slaves to keep speaking your word with all boldness, 30 while you stretch out your hand for healing and while signs and wonders occur+ through the name of your holy servant Jesus.”+

31 And when they had made supplication, the place where they were gathered together was shaken, and they were one and all filled with the holy spirit+ and were speaking the word of God with boldness.+

32 Moreover, the multitude of those who believed were of one heart and soul, and not even one of them would say that any of the things he possessed was his own, but they had all things in common.+ 33 And with great power the apostles continued giving the witness about the resurrection of the Lord Jesus,+ and undeserved kindness was upon them all in large measure. 34 In fact, no one was in need among them,+ for all those who owned fields or houses would sell them and bring the value of what was sold, 35 and they would deposit it at the feet of the apostles.+ In turn distribution would be made to each one according to his need.+ 36 So Joseph, who was also called by the apostles Barʹna·bas+ (which means, when translated, “Son of Comfort”), a Levite, a native of Cyʹprus, 37 owned a piece of land, and he sold it and brought the money and deposited it at the feet of the apostles.+

5 However, a man named An·a·niʹas, together with his wife Sap·phiʹra, sold some property. 2 But he secretly held back some of the price, with his wife’s knowledge, and he brought just a part of it and deposited it at the feet of the apostles.+ 3 But Peter said: “An·a·niʹas, why has Satan emboldened you to lie+ to the holy spirit+ and secretly hold back some of the price of the field? 4 As long as it remained with you, did it not remain yours? And after it was sold, was it not in your control? Why have you thought up such a deed as this in your heart? You have lied, not to men, but to God.” 5 On hearing these words, An·a·niʹas collapsed and died. And great fear came over all those who heard about it. 6 Then the younger men rose, wrapped him in cloths, carried him out, and buried him.

7 Now after an interval of about three hours his wife came in, not knowing what had happened. 8 Peter said to her: “Tell me, did you two sell the field for so much?” She said: “Yes, for that amount.” 9 So Peter said to her: “Why did you two agree to make a test of the spirit of Jehovah? Look! The feet of those who buried your husband are at the door, and they will carry you out.” 10 Instantly she collapsed at his feet and died. When the young men came in, they found her dead and they carried her out and buried her alongside her husband. 11 So great fear came over the whole congregation and over all those hearing about these things.

12 Moreover, through the hands of the apostles many signs and wonders continued to occur among the people;+ and they would all meet together in Solʹo·mon’s Colonnade.+ 13 True, none of the others had the courage to join them; nevertheless, the people were speaking highly of them. 14 More than that, believers in the Lord kept on being added, great numbers both of men and of women.+ 15 They even brought the sick out into the main streets and laid them there on small beds and mats, so that as Peter would pass by, at least his shadow might fall on some of them.+ 16 Also, crowds of people from the cities around Jerusalem kept coming, carrying sick people and those troubled with unclean spirits, and they were one and all cured.

17 But the high priest rose, and all those with him, who were of the sect of the Sadducees,+ and they were filled with jealousy. 18 And they seized* the apostles and put them in the public jail.+ 19 But during the night, Jehovah’s angel opened the doors of the prison,+ brought them out, and said: 20 “Go and take your stand in the temple, and keep on speaking to the people all the sayings about this life.” 21 After hearing this, they entered the temple at daybreak and began to teach.

Now when the high priest and those with him arrived, they called together the Sanʹhe·drin and the entire assembly of elders of the sons of Israel, and they sent out to the jail to have the apostles brought before them. 22 But when the officers got there, they did not find them in the prison. So they returned and made their report, 23 saying: “We found the jail locked and secure, and the guards were standing at the doors, but on opening it up, we found no one inside.” 24 Well, when both the captain of the temple and the chief priests heard these words, they were perplexed about what would come of this. 25 But someone came and reported to them: “Look! The men you put in prison are in the temple, standing and teaching the people.” 26 Then the captain went off with his officers and brought them in, but without violence, because they were afraid of being stoned by the people.+

27 So they brought them and stood them before the Sanʹhe·drin. Then the high priest questioned them 28 and said: “We strictly ordered you not to keep teaching on the basis of this name,+ and yet look! you have filled Jerusalem with your teaching, and you are determined to bring the blood of this man upon us.”+ 29 In answer Peter and the other apostles said: “We must obey God as ruler rather than men.+ 30 The God of our forefathers raised up Jesus, whom you killed, hanging him on a stake.+ 31 God exalted this one as Chief Agent+ and Savior+ to his right hand,+ to give repentance to Israel and forgiveness of sins.+ 32 And we are witnesses of these matters,+ and so is the holy spirit,+ which God has given to those obeying him as ruler.”

33 When they heard this, they were infuriated and wanted to do away with them.+ 34 But a Pharisee named Ga·maʹli·el+ rose in the Sanʹhe·drin; he was a Law teacher esteemed by all the people, and he gave the command to put the men outside for a little while. 35 Then he said to them: “Men of Israel, be careful as to what you intend to do about these men. 36 For instance, before these days Theuʹdas rose up, saying he himself was somebody, and a number of men, about 400, joined his party. But he was done away with, and all those who were following him were dispersed and came to nothing. 37 After him, Judas the Gal·i·leʹan rose up in the days of the registration, and he drew followers after himself. That man also perished, and all those who were following him were scattered. 38 So under the present circumstances, I say to you, do not meddle with these men, but let them alone. For if this scheme or this work is from men, it will be overthrown; 39 but if it is from God, you will not be able to overthrow them.+ Otherwise, you may even be found fighters against God himself.”+ 40 At this they took his advice, and they summoned the apostles, flogged them,+ and ordered them to stop speaking on the basis of Jesus’ name, and let them go.

41 So they went out from before the Sanʹhe·drin, rejoicing+ because they had been counted worthy to be dishonored in behalf of his name. 42 And every day in the temple and from house to house+ they continued without letup teaching and declaring the good news about the Christ, Jesus.+

6 Now in those days when the disciples were increasing, the Greek-speaking Jews began complaining against the Hebrew-speaking Jews, because their widows were being overlooked in the daily distribution.+ 2 So the Twelve called the multitude of the disciples together and said: “It is not right for us to leave the word of God to distribute food to tables.+ 3 So, brothers, select for yourselves seven reputable men+ from among you, full of spirit and wisdom,+ that we may appoint them over this necessary matter;+ 4 but we will devote ourselves to prayer and to the ministry of the word.”+ 5 What they said was pleasing to the whole multitude, and they selected Stephen, a man full of faith and holy spirit,+ as well as Philip,+ Prochʹo·rus, Ni·caʹnor, Tiʹmon, Parʹme·nas, and Nic·o·laʹus, a proselyte of Antioch. 6 They brought them to the apostles, and after praying, they laid their hands on them.+

7 Consequently, the word of God continued to spread,+ and the number of the disciples kept multiplying very much+ in Jerusalem; and a large crowd of priests began to be obedient to the faith.+

8 Now Stephen, full of divine favor and power, was performing great wonders and signs among the people. 9 But some men of the so-called Synagogue of the Freedmen came forward, along with some Cy·reʹni·ans and Alexandrians, and some from Ci·liʹcia and Asia, to dispute with Stephen. 10 But they could not hold their own against the wisdom and the spirit with which he was speaking.+ 11 Then they secretly persuaded men to say: “We have heard him speaking blasphemous things against Moses and God.”+ 12 And they stirred up the people, the elders, and the scribes, and coming upon him suddenly, they forcibly seized him and led him to the Sanʹhe·drin. 13 And they brought forward false witnesses, who said: “This man does not stop speaking things against this holy place and against the Law.+ 14 For instance, we have heard him say that this Jesus the Naz·a·reneʹ will throw down this place+ and change the customs that Moses handed down to us.”

15 And as all those sitting in the Sanʹhe·drin stared at him, they saw that his face was like an angel’s face.

7 But the high priest said: “Are these things so?” 2 Stephen replied: “Men, brothers and fathers, listen. The God of glory appeared to our forefather Abraham while he was in Mes·o·po·taʹmi·a, before he took up residence in Haʹran,+ 3 and he said to him: ‘Go out from your land and from your relatives and come into the land that I will show you.’+ 4 Then he went out of the land of the Chal·deʹans and took up residence in Haʹran. And from there, after his father died,+ God caused him to resettle in this land where you now dwell.+ 5 And yet, he did not give him any inheritance in it, no, not even enough to put his foot on; but he promised to give it to him as a possession and after him to his offspring,+ though as yet he had no child.+ 6 Moreover, God told him that his offspring would be foreigners in a land not theirs and that the people would enslave them and afflict* them for 400 years.+ 7 ‘And that nation for which they will slave I will judge,’+ God said, ‘and after these things they will come out and will offer sacred service to me in this place.’+

8 “He also gave him a covenant of circumcision,+ and he became the father of Isaac+ and circumcised him on the eighth day,+ and Isaac became the father of Jacob, and Jacob of the 12 family heads. 9 And the family heads became jealous of Joseph+ and sold him into Egypt.+ But God was with him,+ 10 and he rescued him out of all his tribulations+ and gave him favor and wisdom before Pharʹaoh king of Egypt. And he appointed him to govern Egypt and his whole house.+ 11 But a famine came on all of Egypt and Caʹnaan, yes, a great tribulation, and our forefathers could not find anything to eat.+ 12 But Jacob heard that there were food supplies* in Egypt, and he sent our forefathers out the first time.+ 13 During the second time, Joseph made himself known to his brothers, and the family of Joseph became known to Pharʹaoh.+ 14 So Joseph sent a message and called his father Jacob and all his relatives from that place,+ 75 persons in all.+ 15 So Jacob went down into Egypt,+ and he died there,+ and so did our forefathers.+ 16 They were carried to Sheʹchem and were laid in the tomb that Abraham had bought for a sum of silver money from the sons of Haʹmor in Sheʹchem.+

17 “Just as the time was approaching to fulfill the promise that God had announced to Abraham, the people grew and multiplied in Egypt, 18 until there rose a different king over Egypt, one who did not know of Joseph.+ 19 This one dealt cunningly with our people and wrongfully forced the fathers to abandon* their infants so that they would not be kept alive.+ 20 At that time Moses was born, and he was divinely beautiful. And he was nursed* for three months in his father’s home.+ 21 But when he was abandoned,*+ the daughter of Pharʹaoh took him and brought him up as her own son.+ 22 So Moses was instructed in all the wisdom of the Egyptians. In fact, he was powerful in his words and deeds.+

23 “Now when he reached the age of 40, it came into his heart to make a visit on* his brothers, the sons of Israel.+ 24 When he caught sight of one of them being unjustly treated, he defended him and avenged the one being abused by striking down the Egyptian.+ 25 He thought that his brothers would grasp that God was giving them salvation by his hand, but they did not grasp it. 26 The next day he appeared to them as they were fighting, and he tried to reconcile them in peace, saying: ‘Men, you are brothers. Why do you mistreat each other?’+ 27 But the one who was mistreating his neighbor pushed him away, saying: ‘Who appointed you ruler and judge over us? 28 You do not want to do away with me the way you did away with the Egyptian yesterday, do you?’+ 29 On hearing this, Moses fled and lived as a foreigner in the land of Midʹi·an, where he became the father of two sons.+

30 “After 40 years had passed, an angel appeared to him in the wilderness of Mount Siʹnai in the flame of a burning thornbush.+ 31 When Moses saw it, he was amazed at the sight. But as he was approaching to investigate, Jehovah’s voice was heard: 32 ‘I am the God of your forefathers, the God of Abraham and of Isaac and of Jacob.’+ Moses started trembling and did not dare to investigate further. 33 Jehovah said to him: ‘Remove the sandals from your feet, for the place where you are standing is holy ground.+ 34 I have certainly seen the oppression of my people who are in Egypt, and I have heard their groaning,+ and I have come down to rescue them. Now come, I will send you off to Egypt.’+ 35 This same Moses whom they had disowned, saying: ‘Who appointed you ruler and judge?’+ is the very one God sent+ as both ruler and deliverer by means of the angel who appeared to him in the thornbush. 36 This man led them out,+ performing wonders and signs in Egypt+ and at the Red Sea+ and in the wilderness for 40 years.+

37 “This is the Moses who said to the sons of Israel: ‘God will raise up for you from among your brothers a prophet like me.’+ 38 This is the one who came to be among the congregation in the wilderness with the angel+ who spoke to him+ on Mount Siʹnai and with our forefathers, and he received living sacred pronouncements to give us.+ 39 Our forefathers refused to obey him, but they pushed him aside+ and in their hearts they turned back to Egypt,+ 40 saying to Aaron: ‘Make gods for us to go ahead of us. For we do not know what has happened to this Moses, who led us out of the land of Egypt.’+ 41 So they made a calf in those days and brought a sacrifice to the idol and began to enjoy themselves in the works of their hands.+ 42 So God turned away from them and handed them over to offer sacred service to the army of heaven,+ just as it is written in the book of the Prophets: ‘It was not to me that you made offerings and sacrifices for 40 years in the wilderness, was it, O house of Israel? 43 But it was the tent of Moʹloch+ and the star of the god Reʹphan that you took up, the images that you made to worship them. So I will deport you beyond Babylon.’+

44 “Our forefathers had the tent of the witness in the wilderness, just as He gave orders when speaking to Moses to make it according to the pattern he had seen.+ 45 And our forefathers received possession of it and brought it in with Joshua into the land possessed by the nations,+ whom God drove out from before our forefathers.+ Here it remained until the days of David. 46 He found favor in the sight of God and asked for the privilege of providing* a dwelling place for the God of Jacob.+ 47 But it was Solʹo·mon who built a house for him.+ 48 However, the Most High does not dwell in houses made with hands,+ just as the prophet says: 49 ‘The heaven is my throne,+ and the earth is my footstool.+ What sort of house will you build for me? Jehovah says. Or where is my resting-place? 50 My hand made all these things, did it not?’+

51 “Obstinate men and uncircumcised in hearts and ears,+ you are always resisting the holy spirit; as your forefathers did, so you do.+ 52 Which one of the prophets did your forefathers not persecute?+ Yes, they killed those who announced in advance the coming of the righteous one,+ whose betrayers and murderers you have now become,+ 53 you who received the Law as transmitted by angels+ but have not kept it.”

54 Well, at hearing these things, they were infuriated in their hearts and began to grind their teeth at him.+ 55 But he, being full of holy spirit, gazed into heaven and caught sight of God’s glory and of Jesus standing at God’s right hand,+ 56 and he said: “Look! I see the heavens opened up and the Son of man+ standing at God’s right hand.”+ 57 At this they cried out at the top of their voices and put their hands over their ears and rushed at him all together. 58 After throwing him outside the city, they began stoning him.+ The witnesses+ laid down their outer garments at the feet of a young man called Saul.+ 59 As they were stoning Stephen, he made this appeal: “Lord Jesus, receive my spirit.” 60 Then, kneeling down, he cried out with a strong voice: “Jehovah, do not charge this sin against them.”+ And after saying this, he fell asleep in death.

8 Saul, for his part, approved of his murder.+

On that day great persecution arose against the congregation that was in Jerusalem; all except the apostles were scattered throughout the regions of Ju·deʹa and Sa·marʹi·a.+ 2 But devout men carried Stephen away to bury him, and they made a great mourning over him. 3 Saul, though, began to ravage the congregation. He would invade one house after another, dragging out both men and women and turning them over to prison.+

4 However, those who had been scattered went through the land declaring the good news of the word.+ 5 Now Philip+ went down to the city of Sa·marʹi·a+ and began to preach the Christ to them. 6 The crowds with one accord were paying attention to what Philip said while they listened and observed the signs he was performing. 7 For many had unclean spirits, and these would cry out with a loud voice and come out.+ Moreover, many who were paralyzed and lame were cured. 8 So there came to be a great deal of joy in that city.

9 Now in the city was a man named Simon, who prior to this had been practicing magical arts and amazing the nation of Sa·marʹi·a, claiming that he was somebody great. 10 All of them, from the least to the greatest, would pay attention to him and say: “This man is the Power of God, which is called Great.” 11 So they would pay attention to him because he had amazed them for quite a while by his magical arts. 12 But when they believed Philip, who was declaring the good news of the Kingdom of God+ and of the name of Jesus Christ, both men and women were getting baptized.+ 13 Simon himself also became a believer, and after being baptized, he continued with Philip; and he was amazed at seeing the signs and great powerful works taking place.

14 When the apostles in Jerusalem heard that Sa·marʹi·a had accepted the word of God,+ they sent Peter and John to them; 15 and these went down and prayed for them to get holy spirit.+ 16 For it had not yet come upon any one of them, but they had only been baptized in the name of the Lord Jesus.+ 17 Then they laid their hands on them,+ and they began to receive holy spirit.

18 Now when Simon saw that the spirit was given through the laying on of the hands of the apostles, he offered them money, 19 saying: “Give me this authority also, so that anyone on whom I lay my hands may receive holy spirit.” 20 But Peter said to him: “May your silver perish with you, because you thought you could acquire the free gift of God with money.+ 21 You have neither part nor share in this matter, for your heart is not straight in the sight of God. 22 So repent of this badness of yours, and supplicate Jehovah that, if possible, the wicked intention of your heart may be forgiven you; 23 for I see you are a bitter poison and a slave of unrighteousness.” 24 In answer Simon said to them: “Make supplication for me to Jehovah that none of the things you have said may come upon me.”

25 Therefore, when they had given the witness thoroughly and had spoken the word of Jehovah, they started back toward Jerusalem, and they went declaring the good news to many villages of the Sa·marʹi·tans.+

26 However, Jehovah’s angel+ spoke to Philip, saying: “Get up and go to the south to the road that runs down from Jerusalem to Gazʹa.” (This is a desert road.) 27 With that he got up and went, and look! an E·thi·oʹpi·an eunuch, a man who had authority under Can·daʹce, queen of the E·thi·oʹpi·ans, and who was in charge of all her treasure. He had gone to Jerusalem to worship,+ 28 and he was returning and was sitting in his chariot, reading aloud the prophet Isaiah. 29 So the spirit said to Philip: “Go over and approach this chariot.” 30 Philip ran alongside and heard him reading aloud Isaiah the prophet, and he said: “Do you actually know what you are reading?” 31 He said: “Really, how could I ever do so unless someone guided me?” So he urged Philip to get on and sit down with him. 32 Now this was the passage of Scripture that he was reading: “Like a sheep he was brought to the slaughter,+ and like a lamb that is silent before its shearer, so he does not open his mouth.+ 33 During his humiliation, justice was taken away from him.+ Who will tell the details of his generation? Because his life is taken away from the earth.”+

34 The eunuch then said to Philip: “I beg you, about whom does the prophet say this? About himself or about some other man?” 35 Philip began to speak, and starting with this scripture, he declared to him the good news about Jesus. 36 Now as they were going along the road, they came to a body of water, and the eunuch said: “Look! Here is water; what prevents me from getting baptized?” 37 —— 38 With that he commanded the chariot to halt, and both Philip and the eunuch went down into the water, and he baptized him. 39 When they came up out of the water, Jehovah’s spirit quickly led Philip away, and the eunuch did not see him anymore, but he went on his way rejoicing. 40 Philip, however, found himself in Ashʹdod, and he went through the territory and kept on declaring the good news to all the cities until he got to Caes·a·reʹa.+

9 But Saul, still breathing threat and murder against the disciples of the Lord,+ went to the high priest 2 and asked him for letters to the synagogues in Damascus, so that he might bring bound to Jerusalem any whom he found who belonged to The Way,+ both men and women.

3 Now as he was traveling and getting near Damascus, suddenly a light from heaven flashed around him,+ 4 and he fell to the ground and heard a voice say to him: “Saul, Saul, why are you persecuting me?” 5 He asked: “Who are you, Lord?” He said: “I am Jesus,+ whom you are persecuting.+ 6 But get up and go into the city, and you will be told what you must do.” 7 Now the men who were traveling with him stood speechless, hearing, indeed, the sound of a voice but seeing no one.+ 8 Saul then got up from the ground, and though his eyes were open, he could see nothing. So they led him by the hand and brought him into Damascus. 9 And for three days he did not see anything,+ and he neither ate nor drank.

10 There was a disciple named An·a·niʹas+ in Damascus, and the Lord said to him in a vision: “An·a·niʹas!” He said: “Here I am, Lord.” 11 The Lord said to him: “Get up, go to the street called Straight, and look for a man named Saul, from Tarsus,+ at the house of Judas. For look! he is praying, 12 and in a vision he has seen a man named An·a·niʹas come in and lay his hands on him so that he may recover sight.”+ 13 But An·a·niʹas answered: “Lord, I have heard from many about this man, about all the harm he did to your holy ones in Jerusalem. 14 And here he has authority from the chief priests to arrest all those calling on your name.”+ 15 But the Lord said to him: “Go! because this man is a chosen vessel* to me+ to bear my name to the nations+ as well as to kings+ and the sons of Israel. 16 For I will show him plainly how many things he must suffer for my name.”+

17 So An·a·niʹas went and entered the house, and he laid his hands on him and said: “Saul, brother, the Lord Jesus, who appeared to you on the road along which you were coming, has sent me so that you may recover sight and be filled with holy spirit.”+ 18 And immediately, what looked like scales fell from his eyes, and he recovered his sight. He then got up and was baptized, 19 and he ate some food and gained strength.

He stayed for some days with the disciples in Damascus,+ 20 and immediately in the synagogues he began to preach about Jesus, that this one is the Son of God. 21 But all those hearing him were astonished and were saying: “Is this not the man who ravaged those in Jerusalem who call on this name?+ Did he not come here for the purpose of arresting them and taking them* to the chief priests?”+ 22 But Saul kept on acquiring more and more power and was confounding the Jews who lived in Damascus, as he proved logically that this is the Christ.+

23 Now when many days had passed, the Jews plotted together to do away with him.+ 24 However, their plot against Saul became known to him. They were also watching the gates closely both day and night in order to do away with him. 25 So his disciples took him and let him down by night through an opening in the wall, lowering him in a basket.+

26 On arriving in Jerusalem,+ he made efforts to join the disciples, but they were all afraid of him, because they did not believe he was a disciple. 27 So Barʹna·bas+ came to his aid and led him to the apostles, and he told them in detail how on the road he had seen the Lord,+ and that he had spoken to him, and how in Damascus he had spoken boldly in the name of Jesus.+ 28 So he remained with them, moving about freely in Jerusalem, speaking boldly in the name of the Lord. 29 He was talking and disputing with the Greek-speaking Jews, but these made attempts to do away with him.+ 30 When the brothers found out about this, they brought him down to Caes·a·reʹa and sent him off to Tarsus.+

31 Then, indeed, the congregation throughout the whole of Ju·deʹa and Galʹi·lee and Sa·marʹi·a+ entered into a period of peace, being built up; and as it walked in the fear of Jehovah and in the comfort of the holy spirit,+ it kept on multiplying.

32 Now as Peter was traveling through all the region, he came down also to the holy ones who lived in Lydʹda.+ 33 There he found a man named Ae·neʹas, who had been lying flat on his bed for eight years, for he was paralyzed. 34 Peter said to him: “Ae·neʹas, Jesus Christ heals you.+ Rise and make up your bed.”+ And he got up immediately. 35 When all those living in Lydʹda and the Plain of Sharʹon saw him, they turned to the Lord.

36 Now there was in Jopʹpa a disciple named Tabʹi·tha, which means, when translated, “Dorʹcas.” She abounded in good deeds and gifts of mercy that she was making. 37 But in those days she fell sick and died. So they bathed her and laid her in an upper room. 38 Since Lydʹda was near Jopʹpa, when the disciples heard that Peter was in that city, they sent two men to him to urge him: “Please come to us without delay.”* 39 At that Peter got up and went with them. And when he arrived, they led him up into the upper room; and all the widows presented themselves to him, weeping and showing many garments and robes that Dorʹcas had made while she was with them. 40 Peter then put everyone outside,+ and kneeling down, he prayed. Then turning toward the body, he said: “Tabʹi·tha, rise!” She opened her eyes, and as she caught sight of Peter, she sat up.+ 41 Giving her his hand, he raised her up, and he called the holy ones and the widows and presented her alive.+ 42 This became known throughout all Jopʹpa, and many became believers in the Lord.+ 43 He remained for quite a few days in Jopʹpa with a tanner named Simon.+

10 Now there was a man in Caes·a·reʹa named Cornelius, an army officer in what was called the Italian unit. 2 He was a devout man who feared God together with all his household, and he made many gifts of mercy to the people and made supplication to God continually. 3 About the ninth hour+ of the day, he saw plainly in a vision an angel of God come in to him and say: “Cornelius!” 4 Cornelius stared at him, terrified, and asked: “What is it, Lord?” He said to him: “Your prayers and gifts of mercy have ascended as a remembrance before God.+ 5 So now send men to Jopʹpa and summon a man named Simon who is called Peter. 6 This man is staying as a guest with* Simon, a tanner who has a house by the sea.” 7 As soon as the angel who spoke to him left, he called two of his servants and a devout soldier from among those who were his attendants, 8 and he related everything to them and sent them to Jopʹpa.

9 The next day as they were continuing on their journey and were approaching the city, Peter went up to the housetop about the sixth hour to pray. 10 But he became very hungry and wanted to eat. While they were preparing the meal, he fell into a trance+ 11 and saw heaven opened and something* descending like a great linen sheet being let down by its four corners on the earth; 12 and in it were all sorts of four-footed animals and reptiles* of the earth and birds of heaven. 13 Then a voice said to him: “Get up, Peter, slaughter* and eat!” 14 But Peter said: “Not at all, Lord, because I have never eaten anything defiled and unclean.”+ 15 And the voice spoke again to him, the second time: “Stop calling defiled the things God has cleansed.” 16 This happened a third time, and immediately it* was taken up into heaven.

17 While Peter was still perplexed about what the vision he had seen could mean, just then the men sent by Cornelius asked where Simon’s house was and stood there at the gate.+ 18 They called out and inquired whether Simon who was called Peter was a guest there. 19 As Peter was still pondering over the vision, the spirit+ said: “Look! Three men are asking for you. 20 So get up, go downstairs and go with them, not doubting at all, because I have sent them.” 21 Then Peter went downstairs to the men and said: “Here I am, the one you are looking for. Why are you here?” 22 They said: “Cornelius,+ an army officer, a righteous and God-fearing man who is well-reported-on by the whole nation of the Jews, was given divine instructions by a holy angel to send for you to come to his house and to hear what you have to say.” 23 So he invited them in and had them stay as his guests.

The next day he got up and went off with them, and some of the brothers from Jopʹpa went with him. 24 The following day he entered into Caes·a·reʹa. Cornelius, of course, was expecting them and had called together his relatives and close friends. 25 As Peter entered, Cornelius met him, fell down at his feet, and did obeisance to him. 26 But Peter lifted him up, saying: “Rise; I too am just a man.”+ 27 As he conversed with him, he went in and found many people assembled. 28 He said to them: “You well know how unlawful it is for a Jew to associate with or approach a man of another nation,+ and yet God has shown me that I should call no man defiled or unclean.+ 29 So I came, really without objection, when I was sent for. Therefore, I ask you why you sent for me.”

30 Then Cornelius said: “Four days ago counting from this hour, I was praying in my house at the ninth hour; just then a man in bright clothing stood in front of me 31 and said: ‘Cornelius, your prayer has been favorably heard, and your gifts of mercy have been remembered before God.+ 32 Therefore, send to Jopʹpa and call for Simon who is called Peter. This man is a guest in the house of Simon, a tanner, by the sea.’+ 33 I then sent for you at once, and you were kind enough to come here. So now we are all present before God to hear all the things you have been commanded by Jehovah to say.”

34 At this Peter began to speak, and he said: “Now I truly understand that God is not partial,+ 35 but in every nation the man who fears him and does what is right is acceptable to him.+ 36 He sent out the word to the sons of Israel to declare to them the good news of peace+ through Jesus Christ—this one is Lord of all.+ 37 You know the subject that was talked about throughout all Ju·deʹa, starting from Galʹi·lee+ after the baptism that John preached:+ 38 about Jesus who was from Nazʹa·reth, how God anointed him with holy spirit+ and power, and he went through the land doing good and healing all those oppressed by the Devil,+ because God was with him.+ 39 And we are witnesses of all the things he did both in the country of the Jews and in Jerusalem; but they did away with him by hanging him on a stake.+ 40 God raised this one up on the third day+ and allowed him to become manifest,* 41 not to all the people, but to witnesses appointed beforehand by God, to us, who ate and drank with him after his rising from the dead.+ 42 Also, he ordered us to preach to the people and to give a thorough witness+ that this is the one decreed by God to be judge of the living and the dead.+ 43 To him all the prophets bear witness,+ that everyone putting faith in him receives forgiveness of sins through his name.”+

44 While Peter was still speaking about these matters, the holy spirit came upon all those hearing the word.+ 45 And the circumcised believers who had come with Peter were amazed, because the free gift of the holy spirit was being poured out also on people of the nations. 46 For they heard them speaking in foreign languages and magnifying God.+ Then Peter responded: 47 “Can anyone deny water to prevent these from being baptized+ who have received the holy spirit just as we have?” 48 With that he commanded them to be baptized in the name of Jesus Christ.+ Then they requested him to stay for some days.

11 Now the apostles and the brothers who were in Ju·deʹa heard that people of the nations had also accepted the word of God. 2 So when Peter came up to Jerusalem, the supporters of circumcision+ began to criticize him,* 3 saying: “You went into the house of men who were not circumcised and ate with them.” 4 At this Peter went on to explain the matter in detail to them, saying:

5 “I was in the city of Jopʹpa praying, and while in a trance I saw a vision, something* descending like a great linen sheet being let down by its four corners from heaven, and it came right down to me.+ 6 Looking closely into it, I observed four-footed animals of the earth, wild beasts, reptiles,* and birds of heaven. 7 I also heard a voice say to me: ‘Get up, Peter, slaughter and eat!’ 8 But I said: ‘Certainly not, Lord, because a defiled or unclean thing has never entered my mouth.’ 9 The second time, the voice from heaven answered: ‘You stop calling defiled the things God has cleansed.’ 10 This happened a third time, and everything was pulled up again into heaven. 11 Also just at that moment, three men were standing at the house where we were staying, having been sent to me from Caes·a·reʹa.+ 12 Then the spirit told me to go with them, not doubting at all. But these six brothers also went with me, and we entered into the house of the man.

13 “He reported to us how he saw the angel stand in his house and say: ‘Send men to Jopʹpa and summon Simon who is called Peter,+ 14 and he will tell you things by which you and all your household may get saved.’ 15 But when I started to speak, the holy spirit fell on them just as it did also on us in the beginning.+ 16 At this I recalled the saying of the Lord, how he used to say: ‘John baptized with water,+ but you will be baptized with holy spirit.’+ 17 If, therefore, God gave the same free gift to them that he gave to us who have believed in the Lord Jesus Christ, who was I that I should be able to hinder God?”*+

18 When they heard these things, they stopped objecting,* and they glorified God, saying: “So, then, God has also granted to people of the nations repentance leading to life.”+

19 Now those who had been scattered+ by the tribulation that arose over Stephen went as far as Phoe·niʹcia,+ Cyʹprus, and Antioch, but they spoke the word only to the Jews.+ 20 However, some of the men among them from Cyʹprus and Cy·reʹne came to Antioch and began talking to the Greek-speaking people, declaring the good news of the Lord Jesus. 21 Furthermore, the hand of Jehovah was with them, and a great number became believers and turned to the Lord.+

22 The report about them reached the ears of the congregation in Jerusalem, and they sent out Barʹna·bas+ as far as Antioch. 23 When he arrived and saw the undeserved kindness of God, he rejoiced and began to encourage them all to continue in the Lord with heartfelt resolve;+ 24 for he was a good man and full of holy spirit and faith. And a considerable crowd was added to the Lord.+ 25 So he went to Tarsus to make a thorough search for Saul.+ 26 After he found him, he brought him to Antioch. So for a whole year they assembled with them in the congregation and taught quite a crowd, and it was first in Antioch that the disciples were by divine providence called Christians.+

27 In those days prophets+ came down from Jerusalem to Antioch. 28 One of them named Agʹa·bus+ stood up and foretold through the spirit that a great famine was about to come on the entire inhabited earth,+ which, in fact, did take place in the time of Claudius.+ 29 So the disciples determined, each according to what he could afford,+ to send relief+ to the brothers living in Ju·deʹa; 30 and this they did, sending it to the elders by the hand of Barʹna·bas and Saul.+

12 About that time Herod the king began mistreating some of those of the congregation.+ 2 He put James the brother of John+ to death by the sword.+ 3 When he saw that it was pleasing to the Jews, he also went on to arrest Peter. (This was during the days of the Unleavened Bread.)+ 4 He seized him and put him in prison,+ turning him over to four shifts of four soldiers each to guard him, intending to bring him out* before the people after the Passover.+ 5 So Peter was being kept in the prison, but the congregation was intensely praying to God for him.+

6 When Herod was about to bring him out, that night Peter was sleeping bound with two chains between two soldiers, and guards in front of the door were keeping watch over the prison. 7 But look! Jehovah’s angel was standing there,+ and a light shone in the prison cell. Hitting Peter on the side, he woke him, saying: “Get up quickly!” And the chains fell off his hands.+ 8 The angel said to him: “Get dressed and put on your sandals.” He did so. Finally he said to him: “Put your outer garment on, and keep following me.” 9 And he went out and kept following him, but he did not know that what was happening through the angel was real. In fact, he thought he was seeing a vision. 10 Going past the first sentinel guard and the second, they reached the iron gate leading into the city, and this opened to them by itself.+ After they went out, they made their way down one street, and immediately the angel departed from him. 11 And Peter, realizing what was happening, said: “Now I know for sure that Jehovah sent his angel and rescued me from Herod’s hand and from everything that the Jews were expecting to happen.”+

12 After he realized this, he went to the house of Mary the mother of John who was called Mark,+ where quite a few were gathered together and were praying. 13 When he knocked at the door of the gateway, a servant girl named Rhoda came to answer the call. 14 On recognizing the voice of Peter, she was so overjoyed that she did not open the gate, but ran inside and reported that Peter was standing at the gateway. 15 They said to her: “You are out of your mind.” But she kept insisting that it was so. They began to say: “It is his angel.” 16 But Peter remained there, knocking. When they opened the door, they saw him and were astonished. 17 But he motioned to them with his hand to be silent and told them in detail how Jehovah had brought him out of the prison, and he said: “Report these things to James+ and the brothers.” With that he went out and traveled to another place.

18 Now when it became day, there was quite a disturbance among the soldiers over what had become of Peter. 19 Herod made a diligent search for him, and not finding him, he interrogated the guards and commanded them to be led off to punishment;+ and he went down from Ju·deʹa to Caes·a·reʹa and spent some time there.

20 Now he was in an angry mood* against the people of Tyre and Siʹdon. So they came to him with one purpose,* and after persuading Blastus, the man in charge of the king’s household affairs, they sued for peace, because their country was supplied with food from the land of the king. 21 On a set day, Herod clothed himself with royal raiment and sat down on the judgment seat and began giving them a public address. 22 Then the people who were assembled began shouting: “A god’s voice, and not a man’s!” 23 Instantly the angel of Jehovah struck him, because he did not give the glory to God, and he was eaten up with worms and died.

24 But the word of Jehovah went on growing and spreading.+

25 As for Barʹna·bas+ and Saul, after fully carrying out the relief work in Jerusalem,+ they returned and took along with them John,+ the one also called Mark.

13 Now in Antioch there were prophets and teachers in the local congregation:+ Barʹna·bas,+ Symʹe·on who was called Niʹger, Lucius of Cy·reʹne, Manʹa·en who was educated with Herod+ the district ruler, and Saul. 2 As they were ministering to Jehovah and fasting, the holy spirit said: “Set aside for me Barʹna·bas and Saul+ for the work to which I have called them.”+ 3 Then after fasting and praying, they laid their hands on them and sent them off.

4 So these men, sent out by the holy spirit, went down to Se·leuʹcia, and from there they sailed away to Cyʹprus. 5 When they arrived in Salʹa·mis, they began proclaiming the word of God in the synagogues of the Jews. They also had John as an attendant.*+

6 When they had gone through the whole island as far as Paʹphos, they met up with a Jewish man named Bar-Jeʹsus, who was a sorcerer and a false prophet. 7 He was with the proconsul Sergius Paulus, an intelligent man. Calling Barʹna·bas and Saul to him, this man was eager to hear the word of God. 8 But Elʹy·mas the sorcerer (for that is how his name is translated) began opposing them, trying to turn the proconsul away from the faith. 9 Then Saul, also called Paul, becoming filled with holy spirit, looked at him intently 10 and said: “O man full of every sort of fraud and every sort of villainy, you son of the Devil,+ you enemy of everything righteous, will you not quit distorting the right ways of Jehovah? 11 Look! Jehovah’s hand is upon you, and you will be blind, not seeing the sunlight for a time.” Instantly a thick mist and darkness fell on him, and he went around trying to find someone to lead him by the hand. 12 Then the proconsul, on seeing what had happened, became a believer, for he was astounded at the teaching of Jehovah.

13 Now Paul and his companions put out to sea from Paʹphos and arrived at Perga+ in Pam·phylʹi·a. But John+ left them and returned to Jerusalem.+ 14 However, they went on from Perga and came to Antioch+ in Pi·sidʹi·a. And going into the synagogue+ on the Sabbath day, they took a seat. 15 After the public reading of the Law and the Prophets,+ the presiding officers of the synagogue sent word to them, saying: “Men, brothers, if you have any word of encouragement for the people, tell it.” 16 So Paul stood up, and motioning with his hand, he said:

“Men, Israelites and you others who fear God, listen. 17 The God of this people Israel chose our forefathers, and he exalted the people while they lived as foreigners in the land of Egypt and brought them out of it with an uplifted arm.+ 18 And for a period of about 40 years, he put up with them in the wilderness.+ 19 After destroying seven nations in the land of Caʹnaan, he assigned their land as an inheritance.+ 20 All of that was during about 450 years.

“After this he gave them judges until Samuel the prophet.+ 21 But afterward they demanded a king,+ and God gave them Saul the son of Kish, a man of the tribe of Benjamin,+ for 40 years. 22 After removing him, he raised up for them David as king,+ about whom he bore witness and said: ‘I have found David the son of Jesʹse+ a man agreeable to my heart;+ he will do all the things I desire.’ 23 According to his promise, from the offspring of this man, God has brought to Israel a savior, Jesus.+ 24 Before the arrival of that one, John had preached publicly to all the people of Israel baptism in symbol of repentance.+ 25 But as John was finishing his course, he would say: ‘What do you suppose I am? I am not he.*+ But look! One is coming after me the sandals of whose feet I am not worthy to untie.’+

26 “Men, brothers, you descendants of Abraham’s family and those others among you who fear God, the word of this salvation has been sent to us.+ 27 For the inhabitants of Jerusalem and their rulers did not recognize this one, but when acting as judges, they fulfilled the things spoken by the Prophets,+ which are read aloud every sabbath. 28 Even though they found no cause for death,+ they demanded of Pilate to have him executed.+ 29 And when they had accomplished all the things written about him, they took him down from the stake and laid him in a tomb.+ 30 But God raised him up from the dead,+ 31 and for many days he became visible to those who had gone with him from Galʹi·lee up to Jerusalem. These are now his witnesses to the people.+

32 “So we are declaring to you the good news about the promise made to the forefathers. 33 God has completely fulfilled it to us, their children, by resurrecting Jesus;+ just as it is written in the second psalm: ‘You are my son; today I have become your father.’+ 34 And the fact that He resurrected him from the dead never again to return to corruption, He has stated in this way: ‘I will give you the expressions of loyal love promised to David, which are faithful.’*+ 35 So it also says in another psalm: ‘You will not allow your loyal one to see corruption.’+ 36 David, on the one hand, rendered service to God in his own generation, fell asleep in death, was laid with his forefathers, and did see corruption.+ 37 On the other hand, the one whom God raised up did not see corruption.+

38 “Let it therefore be known to you, brothers, that through this one a forgiveness of sins is being proclaimed to you,+ 39 and that from all the things from which you could not be declared guiltless by means of the Law of Moses,+ everyone who believes is declared guiltless by means of this one.+ 40 Therefore, watch out that what is said in the Prophets does not come upon you: 41 ‘Look at it, you scorners, and be amazed, and perish, for I am doing a work in your days, a work that you will never believe even if anyone relates it to you in detail.’”+

42 Now when they were going out, the people pleaded with them to speak about these matters on the following Sabbath. 43 So after the synagogue assembly was dismissed, many of the Jews and the proselytes who worshipped God followed Paul and Barʹna·bas, who, as they spoke to them, urged them to remain in the undeserved kindness of God.+

44 The next Sabbath nearly all the city gathered together to hear the word of Jehovah. 45 When the Jews saw the crowds, they were filled with jealousy and began blasphemously contradicting the things Paul was saying.+ 46 Then Paul and Barʹna·bas boldly said to them: “It was necessary for the word of God to be spoken first to you.+ Since you are rejecting it and do not judge yourselves worthy of everlasting life, look! we turn to the nations.+ 47 For Jehovah has commanded us in these words: ‘I have appointed you as a light of nations, for you to be a salvation to the ends of the earth.’”+

48 When those of the nations heard this, they began to rejoice and to glorify the word of Jehovah, and all those who were rightly disposed for everlasting life became believers. 49 Furthermore, the word of Jehovah was being spread throughout the whole country. 50 But the Jews incited the prominent women who were God-fearing and the principal men of the city, and they stirred up persecution+ against Paul and Barʹna·bas and threw them outside their boundaries. 51 So they shook the dust off their feet against them and went to I·coʹni·um.+ 52 And the disciples continued to be filled with joy+ and holy spirit.

14 Now in I·coʹni·um they entered together into the synagogue of the Jews and spoke in such a manner that a great multitude of both Jews and Greeks became believers.+ 2 But the Jews who did not believe stirred up and wrongly influenced the people of the nations against the brothers.+ 3 So they spent considerable time speaking with boldness by the authority of Jehovah, who bore witness to the word of his undeserved kindness by allowing signs and wonders to be performed through them.+ 4 However, the multitude of the city was divided; some were for the Jews but others for the apostles. 5 When both the people of the nations and the Jews with their rulers made an attempt to treat them insolently and stone them,+ 6 they were informed of it, and they fled to the cities of Lyc·a·oʹni·a, Lysʹtra and Derʹbe, and to the surrounding country.+ 7 There they went on declaring the good news.

8 Now in Lysʹtra there was a man sitting down whose feet were crippled. He was lame from birth and had never walked. 9 This man was listening to Paul as he was speaking. Paul, looking intently at him and seeing that he had faith to be made well,*+ 10 said with a loud voice: “Stand up on your feet.” So the man leaped up and began walking.+ 11 When the crowds saw what Paul had done, they cried out in the Lyc·a·oʹni·an language: “The gods have become like humans and have come down to us!”+ 12 And they started calling Barʹna·bas Zeus, but Paul Herʹmes, since he was taking the lead in speaking. 13 And the priest of Zeus, whose temple was at the entrance of the city,* brought bulls and garlands to the gates and wanted to offer sacrifices with the crowds.

14 However, when the apostles Barʹna·bas and Paul heard of it, they ripped their garments and leaped out into the crowd and cried out: 15 “Men, why are you doing these things? We too are humans having the same infirmities as you have.+ And we are declaring the good news to you, for you to turn from these vain things to the living God,+ who made the heaven and the earth and the sea and all the things in them.+ 16 In past generations he permitted all the nations to go on in their ways,+ 17 although he did not leave himself without witness+ in that he did good, giving you rains from heaven and fruitful seasons,+ satisfying you with food and filling your hearts with gladness.”+ 18 And yet despite saying these things, they barely restrained the crowds from sacrificing to them.

19 But Jews arrived from Antioch and I·coʹni·um and persuaded the crowds,+ and they stoned Paul and dragged him outside the city, imagining that he was dead.+ 20 However, when the disciples surrounded him, he got up and entered the city. On the next day he left with Barʹna·bas for Derʹbe.+ 21 After declaring the good news to that city and making quite a few disciples, they returned to Lysʹtra, I·coʹni·um, and Antioch. 22 There they strengthened the disciples,+ encouraging them to remain in the faith and saying: “We must enter into the Kingdom of God through many tribulations.”+ 23 Moreover, they appointed elders for them in each congregation,+ offering prayer with fasting,+ and they entrusted them to Jehovah, in whom they had become believers.

24 Then they went through Pi·sidʹi·a and came into Pam·phylʹi·a,+ 25 and after proclaiming the word in Perga, they went down to At·ta·liʹa. 26 From there they sailed off for Antioch, where they had been entrusted to the undeserved kindness of God for the work they had now completed.+

27 When they had arrived and had gathered the congregation together, they related the many things God had done by means of them, and that he had opened to the nations the door to faith.+ 28 So they spent considerable time with the disciples.

15 Now some men came down from Ju·deʹa and began to teach the brothers: “Unless you get circumcised according to the custom of Moses,+ you cannot be saved.” 2 But after quite a bit of dissension and disputing by Paul and Barʹna·bas with them, it was arranged for Paul, Barʹna·bas, and some of the others to go up to the apostles and elders in Jerusalem+ regarding this issue.

3 So after being escorted partway by the congregation, these men continued on through both Phoe·niʹcia+ and Sa·marʹi·a, relating in detail the conversion of people of the nations and bringing great joy to all the brothers. 4 On arriving in Jerusalem, they were kindly received by the congregation and the apostles and the elders, and they related the many things God had done by means of them.+ 5 But some of those of the sect of the Pharisees who had become believers stood up from their seats and said: “It is necessary to circumcise them and command them to observe the Law of Moses.”+

6 So the apostles and the elders gathered together to look into this matter. 7 After much intense discussion had taken place, Peter rose and said to them: “Men, brothers, you well know that from early days God made the choice among you that through my mouth people of the nations should hear the word of the good news and believe.+ 8 And God, who knows the heart,+ bore witness by giving them the holy spirit,+ just as he did to us also. 9 And he made no distinction at all between us and them,+ but purified their hearts by faith.+ 10 So why are you now making a test of God by imposing on the neck of the disciples a yoke+ that neither our forefathers nor we were capable of bearing?+ 11 On the contrary, we have faith that we are saved through the undeserved kindness of the Lord Jesus+ in the same way that they are.”+

12 At that the entire group became silent, and they began to listen to Barʹna·bas and Paul relate the many signs and wonders that God had done through them among the nations. 13 After they finished speaking, James+ replied: “Men, brothers, hear me.+ 14 Symʹe·on+ has related thoroughly how God for the first time turned his attention to the nations to take out of them a people for his name.+ 15 And with this the words of the Prophets agree, just as it is written: 16 ‘After these things I will return and raise up again the tent of David that is fallen down; I will rebuild its ruins and restore it, 17 so that the men who remain may earnestly seek Jehovah, together with people of all the nations, people who are called by my name, says Jehovah, who is doing these things,+ 18 known from of old.’+ 19 Therefore, my decision is not to trouble those from the nations who are turning to God,+ 20 but to write them to abstain from things polluted by idols,+ from sexual immorality,+ from what is strangled, and from blood.+ 21 For from ancient times* Moses has had those who preach him in city after city, because he is read aloud in the synagogues on every sabbath.”+

22 Then the apostles and the elders, together with the whole congregation, decided to send chosen men from among them to Antioch, along with Paul and Barʹna·bas; they sent Judas who was called Barʹsab·bas and Silas,+ who were leading men among the brothers. 23 They wrote this and sent it through them:

“The apostles and the elders, your brothers, to those brothers in Antioch,+ Syria, and Ci·liʹcia who are from the nations: Greetings! 24 Since we have heard that some went out from among us and caused you trouble with what they have said,+ trying to subvert you, although we did not give them any instructions, 25 we have come to a unanimous decision to choose men to send to you together with our beloved Barʹna·bas and Paul, 26 men who have given up their lives for the name of our Lord Jesus Christ.+ 27 We are therefore sending Judas and Silas, so that they also may report the same things by word of mouth.+ 28 For the holy spirit+ and we ourselves have favored adding no further burden to you except these necessary things: 29 to keep abstaining from things sacrificed to idols,+ from blood,+ from what is strangled,+ and from sexual immorality.+ If you carefully keep yourselves from these things, you will prosper. Good health to you!”

30 So when these men were dismissed, they went down to Antioch, and they gathered the whole group together and handed them the letter. 31 After reading it, they rejoiced over the encouragement. 32 And Judas and Silas, since they were also prophets, encouraged the brothers with many talks and strengthened them.+ 33 After they had spent some time there, they were sent off in peace by the brothers to those who had sent them. 34 —— 35 But Paul and Barʹna·bas stayed in Antioch, teaching and declaring, along with many others, the good news of the word of Jehovah.

36 After some days, Paul said to Barʹna·bas: “Let us now* return and visit the brothers in every one of the cities where we proclaimed the word of Jehovah, to see how they are.”+ 37 Barʹna·bas was determined to take along John, who was called Mark.+ 38 Paul, however, was not in favor of taking him along with them, seeing that he had departed from them in Pam·phylʹi·a and had not gone with them to the work.+ 39 At this there was a sharp burst of anger, so that they separated from each other; and Barʹna·bas+ took Mark along and sailed away to Cyʹprus. 40 Paul selected Silas and departed after he had been entrusted by the brothers to the undeserved kindness of Jehovah.+ 41 He went through Syria and Ci·liʹcia, strengthening the congregations.

16 So he arrived at Derʹbe and also at Lysʹtra.+ And a disciple named Timothy+ was there, the son of a believing Jewish woman but of a Greek father, 2 and he was well-reported-on by the brothers+ in Lysʹtra and I·coʹni·um. 3 Paul expressed the desire for Timothy to accompany him, and he took him and circumcised him because of the Jews in those places,+ for they all knew that his father was a Greek. 4 As they traveled on through the cities, they would deliver to them for observance the decrees that had been decided on by the apostles and the elders who were in Jerusalem.+ 5 Then, indeed, the congregations continued to be made firm in the faith and to increase in number day by day.

6 Moreover, they traveled through Phrygʹi·a and the country of Ga·laʹti·a,+ because* they were forbidden by the holy spirit to speak the word in the province of Asia. 7 Further, when they came down to Mysʹi·a, they made efforts to go into Bi·thynʹi·a,+ but the spirit of Jesus did not permit them. 8 So they passed by Mysʹi·a and came down to Troʹas. 9 And during the night a vision appeared to Paul—a Mac·e·doʹni·an man was standing there urging him and saying: “Step over into Mac·e·doʹni·a and help us.” 10 As soon as he had seen the vision, we tried to go into Mac·e·doʹni·a, drawing the conclusion that God had summoned us to declare the good news to them.

11 So we put out to sea from Troʹas and made a straight run to Samʹo·thrace, but on the following day to Ne·apʹo·lis; 12 and from there we went to Phi·lipʹpi,+ a colony, which is the principal city of the district of Mac·e·doʹni·a. We stayed in this city for some days. 13 On the Sabbath day we went outside the gate beside a river, where we thought there was a place of prayer, and we sat down and began speaking to the women who had assembled. 14 And a woman named Lydʹi·a, a seller of purple from the city of Thy·a·tiʹra+ and a worshipper of God, was listening, and Jehovah opened her heart wide to pay attention to the things Paul was saying.+ 15 Now when she and her household got baptized,+ she urged us: “If you have considered me to be faithful to Jehovah, come and stay at my house.” And she just made us come.

16 Now it happened that as we were going to the place of prayer, a servant girl with a spirit, a demon of divination,+ met us. She supplied her masters with much profit by fortune-telling. 17 This girl kept following Paul and us and crying out with the words: “These men are slaves of the Most High God+ and are proclaiming to you the way of salvation.” 18 She kept doing this for many days. Finally Paul got tired of it and turned and said to the spirit: “I order you in the name of Jesus Christ to come out of her.” And it came out that very hour.+

19 Well, when her masters saw that their hope of profit was gone,+ they seized Paul and Silas and dragged them into the marketplace to the rulers.+ 20 Leading them up to the civil magistrates, they said: “These men are disturbing our city very much.+ They are Jews, 21 and they are proclaiming customs that it is not lawful for us to adopt or practice,+ seeing that we are Romans.”+ 22 And the crowd rose up together against them, and the civil magistrates, after tearing the garments off them, gave the command to beat them with rods.+ 23 After they had inflicted many blows on them, they threw them into prison+ and ordered the jailer to guard them securely.+ 24 Because he got such an order, he threw them into the inner prison and fastened their feet in the stocks.

25 But about the middle of the night, Paul and Silas were praying and praising God with song,+ and the prisoners were listening to them. 26 Suddenly a great earthquake occurred, so that the foundations of the jail were shaken. Moreover, all the doors were instantly opened, and everyone’s bonds came loose.+ 27 When the jailer woke up and saw that the prison doors were open, he drew his sword and was about to kill himself, assuming that the prisoners had escaped.+ 28 But Paul called out with a loud voice: “Do not hurt yourself, for we are all here!” 29 So he asked for lights and rushed in, and seized with trembling, he fell down before Paul and Silas. 30 He brought them outside and said: “Sirs, what must I do to get saved?” 31 They said: “Believe in the Lord Jesus, and you will get saved, you and your household.”+ 32 Then they spoke the word of Jehovah to him together with all those in his house. 33 And he took them along in that hour of the night and washed their wounds. Then he and his entire household were baptized without delay.+ 34 He brought them into his house and set a table before them, and he rejoiced greatly with all his household now that he had believed in God.

35 When it became day, the civil magistrates sent the constables to say: “Release those men.” 36 The jailer reported their words to Paul: “The civil magistrates have sent men to have you two released. So come out now and go in peace.” 37 But Paul said to them: “They flogged us publicly, uncondemned,* though we are Romans,+ and threw us into prison. Are they now throwing us out secretly? No, indeed! Let them come themselves and escort us out.” 38 The constables reported these words to the civil magistrates. These grew fearful when they heard that the men were Romans.+ 39 So they came and pleaded with them, and after escorting them out, they requested them to depart from the city. 40 But they came out of the prison and went to the home of Lydʹi·a;+ and when they saw the brothers, they encouraged them+ and departed.

17 They now traveled through Am·phipʹo·lis and Ap·ol·loʹni·a and came to Thes·sa·lo·niʹca,+ where there was a synagogue of the Jews. 2 So according to Paul’s custom+ he went inside to them, and for three sabbaths he reasoned with them from the Scriptures,+ 3 explaining and proving by references that it was necessary for the Christ to suffer+ and to rise from the dead,+ saying: “This is the Christ, this Jesus whom I am proclaiming to you.” 4 As a result, some of them became believers and associated themselves with Paul and Silas,+ and so did a great multitude of the Greeks who worshipped God, along with quite a few of the principal women.

5 But the Jews, getting jealous,+ gathered together some wicked men who were loitering at the marketplace and formed a mob and proceeded to throw the city into an uproar. They assaulted the house of Jaʹson and were seeking to have Paul and Silas brought out to the mob.+ 6 When they did not find them, they dragged Jaʹson and some of the brothers to the city rulers, crying out: “These men who have overturned* the inhabited earth are present here also,+ 7 and Jaʹson has received them as his guests. All these men act in opposition to the decrees of Caesar, saying there is another king, Jesus.”+ 8 When they heard these things, the crowd and the city rulers were alarmed; 9 and after taking sufficient security* from Jaʹson and the others, they let them go.

10 Immediately by night the brothers sent both Paul and Silas to Be·roeʹa. On arriving, they went into the synagogue of the Jews. 11 Now these were more noble-minded than those in Thes·sa·lo·niʹca, for they accepted the word with the greatest eagerness of mind, carefully examining the Scriptures daily to see whether these things were so. 12 Therefore, many of them became believers, and so did quite a few of the reputable Greek women as well as some of the men. 13 But when the Jews from Thes·sa·lo·niʹca learned that the word of God was also being proclaimed by Paul in Be·roeʹa, they came there to incite and agitate the crowds.+ 14 Then the brothers immediately sent Paul away to the sea,+ but both Silas and Timothy remained behind there. 15 However, those accompanying Paul brought him as far as Athens, and they departed after receiving instructions that Silas and Timothy+ should come to Paul as quickly as possible.

16 Now while Paul was waiting for them in Athens, his spirit within him became irritated on seeing that the city was full of idols. 17 So he began to reason in the synagogue with the Jews and the other people who worshipped God and every day in the marketplace with those who happened to be on hand. 18 But some of both the Ep·i·cu·reʹan and the Stoʹic philosophers began disputing with him, and some were saying: “What is it this chatterer would like to tell?” Others: “He seems to be a proclaimer of foreign deities.” This was because he was declaring the good news of Jesus and the resurrection.+ 19 So they took hold of him and led him to the Ar·e·opʹa·gus, saying: “Can we get to know what this new teaching is that you are speaking about? 20 For you are introducing some things that are strange to our ears, and we want to know what these things mean.” 21 In fact, all Athenians and the foreigners staying there would spend their leisure time doing nothing else but telling or listening to something new. 22 Paul now stood in the midst of the Ar·e·opʹa·gus+ and said:

“Men of Athens, I see that in all things you seem to be more given to the fear of the deities* than others are.+ 23 For instance, while passing along and carefully observing your objects of veneration,* I found even an altar on which had been inscribed ‘To an Unknown God.’ Therefore, what you are unknowingly worshipping, this I am declaring to you. 24 The God who made the world and all the things in it, being, as he is, Lord of heaven and earth,+ does not dwell in handmade temples;+ 25 nor is he served by human hands as if he needed anything,+ because he himself gives to all people life and breath+ and all things. 26 And he made out of one man+ every nation of men to dwell on the entire surface of the earth,+ and he decreed the appointed times and the set limits of where men would dwell,+ 27 so that they would seek God, if they might grope for him and really find him,+ although, in fact, he is not far off from each one of us. 28 For by* him we have life and move and exist,+ even as some of your own poets have said, ‘For we are also his children.’*

29 “Therefore, since we are the children* of God,+ we should not think that the Divine Being is like gold or silver or stone, like something sculptured by the art and design of humans.+ 30 True, God has overlooked the times of such ignorance;+ but now he is declaring to all people everywhere that they should repent. 31 Because he has set a day on which he purposes to judge+ the inhabited earth in righteousness by a man whom he has appointed, and he has provided a guarantee to all men by resurrecting him from the dead.”+

32 Now when they heard of a resurrection of the dead, some began to scoff,+ while others said: “We will hear you again about this.” 33 So Paul left them, 34 but some men joined him and became believers. Among them were Di·o·nysʹi·us, who was a judge of the court of the Ar·e·opʹa·gus, and a woman named Damʹa·ris, and others besides them.

18 After this he departed from Athens and came to Corinth. 2 And he found a Jew named Aqʹui·la,+ a native of Ponʹtus who had recently come from Italy with Pris·cilʹla his wife, because Claudius had ordered all the Jews to leave Rome. So he went to them, 3 and because he had the same trade, he stayed at their home and worked with them,+ for they were tentmakers by trade. 4 He would give a talk in the synagogue+ every sabbath+ and would persuade Jews and Greeks.

5 When, now, both Silas+ and Timothy+ came down from Mac·e·doʹni·a, Paul began to be intensely occupied with the word, witnessing to the Jews to prove that Jesus is the Christ.+ 6 But after they kept on opposing him and speaking abusively, he shook out his garments+ and said to them: “Let your blood be on your own heads.+ I am clean.+ From now on I will go to people of the nations.”+ 7 So he transferred from there and went into the house of a man named Titius Justus, a worshipper of God, whose house adjoined the synagogue. 8 But Crisʹpus,+ the presiding officer of the synagogue, became a believer in the Lord, along with all his household. And many of the Corinthians who heard began to believe and be baptized. 9 Moreover, the Lord said to Paul in a vision by night: “Do not be afraid, but keep on speaking and do not keep silent, 10 for I am with you+ and no man will assault you to harm you; for I have many people in this city.” 11 So he stayed there for a year and six months, teaching the word of God among them.

12 While Galʹli·o was proconsul of A·chaʹia, the Jews made a concerted attack against Paul and led him to the judgment seat, 13 saying: “This man is persuading people to worship God in a way contrary to the law.”+ 14 But as Paul was about to speak, Galʹli·o said to the Jews: “If, indeed, it were some wrong or a serious crime, O Jews, it would be reasonable for me to hear you out patiently. 15 But if it is controversies over speech and names and your own law,+ you yourselves must see to it. I do not wish to be a judge of these things.” 16 With that he drove them away from the judgment seat. 17 So they all seized Sosʹthe·nes,+ the presiding officer of the synagogue, and began beating him in front of the judgment seat. But Galʹli·o would not get involved at all with these things.

18 However, after staying quite a few days longer, Paul said good-bye to the brothers and sailed away for Syria, accompanied by Pris·cilʹla and Aqʹui·la. He had his hair clipped short in Cenʹchre·ae,+ for he had made a vow. 19 So they arrived at Ephʹe·sus, and he left them there; but he entered the synagogue and reasoned with the Jews.+ 20 Although they kept requesting him to stay longer, he would not consent 21 but said good-bye and told them: “I will return to you again, if Jehovah is willing.” And he put out to sea from Ephʹe·sus 22 and came down to Caes·a·reʹa.+ And he went up and greeted the congregation and then went down to Antioch.+

23 After spending some time there, he departed and went from place to place through the country of Ga·laʹti·a and Phrygʹi·a,+ strengthening all the disciples.+

24 Now a Jew named A·polʹlos,+ a native of Alexandria, arrived in Ephʹe·sus; he was an eloquent man who was well-versed in the Scriptures. 25 This man had been instructed in the way of Jehovah, and aglow with the spirit, he was speaking and teaching accurately the things about Jesus, but he was acquainted only with the baptism of John.+ 26 He began to speak boldly in the synagogue, and when Pris·cilʹla and Aqʹui·la+ heard him, they took him into their company and explained the way of God more accurately to him. 27 Further, because he wanted to go across to A·chaʹia, the brothers wrote to the disciples, urging them to receive him kindly. So when he got there, he greatly helped those who through God’s undeserved kindness had become believers; 28 for publicly and with great intensity he thoroughly proved the Jews to be wrong, showing them from the Scriptures that Jesus is the Christ.+

19 In the course of events, while A·polʹlos+ was in Corinth, Paul went through the inland regions and came down to Ephʹe·sus.+ There he found some disciples 2 and said to them: “Did you receive holy spirit when you became believers?”+ They replied to him: “Why, we have never heard that there is a holy spirit.” 3 So he said: “In what, then, were you baptized?” They said: “In John’s baptism.”+ 4 Paul said: “John baptized with the baptism in symbol of repentance,+ telling the people to believe in the one coming after him,+ that is, in Jesus.” 5 On hearing this, they got baptized in the name of the Lord Jesus. 6 And when Paul laid his hands on them, the holy spirit came upon them,+ and they began speaking in foreign languages and prophesying.+ 7 There were about 12 men in all.

8 Entering the synagogue,+ for three months he spoke with boldness, giving talks and reasoning persuasively about the Kingdom of God.+ 9 But when some stubbornly refused to believe,* speaking injuriously about The Way+ before the crowd, he withdrew from them+ and separated the disciples from them, giving talks daily in the school auditorium of Ty·ranʹnus. 10 This went on for two years, so that all those living in the province of Asia heard the word of the Lord, both Jews and Greeks.

11 And God kept performing extraordinary powerful works through the hands of Paul,+ 12 so that even cloths and aprons that had touched his body were carried to the sick,+ and the diseases left them, and the wicked spirits came out.+ 13 But some of the Jews who traveled around casting out demons also tried to use the name of the Lord Jesus over those who had wicked spirits; they would say: “I solemnly charge you by Jesus whom Paul preaches.”+ 14 Now there were seven sons of a Jewish chief priest named Sceʹva doing this. 15 But in answer the wicked spirit said to them: “I know Jesus+ and I am acquainted with Paul;+ but who are you?” 16 At that the man with the wicked spirit leaped on them, overpowered them one after the other, and prevailed against them, so that they fled naked and wounded out of that house. 17 This became known to all, both the Jews and the Greeks who lived in Ephʹe·sus; and fear fell upon them all, and the name of the Lord Jesus went on being magnified. 18 And many of those who had become believers would come and confess and report their practices openly. 19 Indeed, quite a number of those who practiced magical arts brought their books together and burned them up before everybody.+ And they calculated their value and found them worth 50,000 pieces of silver. 20 Thus in a mighty way, the word of Jehovah kept growing and prevailing.+

21 After these things had taken place, Paul resolved in his spirit that after going through Mac·e·doʹni·a+ and A·chaʹia, he would travel to Jerusalem.+ He said: “After going there, I must also see Rome.”+ 22 So he sent to Mac·e·doʹni·a two of those who ministered to him, Timothy+ and E·rasʹtus,+ but he himself stayed on for some time in the province of Asia.

23 At that time quite a disturbance+ arose concerning The Way.+ 24 For a man named De·meʹtri·us, a silversmith who made silver shrines of Arʹte·mis, brought considerable profit to the craftsmen.+ 25 He gathered them and others who worked at such things and said: “Men, you well know that from this business comes our prosperity. 26 Now you see and hear how, not only in Ephʹe·sus+ but in nearly all the province of Asia, this Paul has persuaded a considerable crowd and turned them to another opinion, saying that the gods made by hands are not really gods.+ 27 Moreover, the danger exists not only that this business of ours will come into disrepute but also that the temple of the great goddess Arʹte·mis will be viewed as nothing, and she who is worshipped in the whole province of Asia and the inhabited earth will be deprived of her magnificence.” 28 Hearing this and becoming full of anger, the men began crying out: “Great is Arʹte·mis of the E·pheʹsians!”

29 So the city became filled with confusion, and all together they rushed into the theater, dragging along with them Gaʹius and Ar·is·tarʹchus,+ Mac·e·doʹni·ans, traveling companions of Paul.+ 30 For his part, Paul was willing to go inside to the people, but the disciples would not permit him. 31 Even some of the commissioners of festivals and games who were friendly to him sent word to him, pleading with him not to risk going into the theater. 32 Some were, in fact, crying out one thing and others something else; for the assembly was in confusion and the majority of them did not know the reason why they had come together. 33 So they brought Alexander out of the crowd, the Jews shoving him forward, and Alexander motioned with his hand and wanted to make his defense to the people. 34 But when they recognized that he was a Jew, they all started shouting in unison for about two hours: “Great is Arʹte·mis of the E·pheʹsians!”

35 When the city recorder had finally quieted the crowd, he said: “Men of Ephʹe·sus, who really is there among men who does not know that the city of the E·pheʹsians is the temple keeper of the great Arʹte·mis and of the image that fell from heaven? 36 Since these things are indisputable, you should keep calm and not act rashly. 37 For you have brought these men here who are neither robbers of temples nor blasphemers of our goddess. 38 So if De·meʹtri·us+ and the craftsmen with him do have a case against someone, court days are held and there are proconsuls; let them bring charges against one another. 39 But if you are searching for anything beyond that, it must* be decided in a regular assembly. 40 For we are really in danger of being charged with sedition over today’s affair, since there are no grounds we could present as a reason for this disorderly mob.” 41 And after saying this, he dismissed the assembly.

20 When the uproar had subsided, Paul sent for the disciples, and after he had encouraged them and said farewell, he began his journey to Mac·e·doʹni·a.+ 2 After going through those regions and giving many words of encouragement to the ones there, he arrived in Greece. 3 He spent three months there, but because a plot was hatched against him by the Jews+ when he was about to set sail for Syria, he made up his mind to return through Mac·e·doʹni·a. 4 He was accompanied by Sopʹa·ter the son of Pyrʹrhus of Be·roeʹa, Ar·is·tarʹchus+ and Se·cunʹdus of the Thes·sa·loʹni·ans, Gaʹius of Derʹbe, Timothy+ and, from the province of Asia, Tychʹi·cus+ and Trophʹi·mus.+ 5 These men went on ahead and were waiting for us in Troʹas;+ 6 but we put out to sea from Phi·lipʹpi after the days of the Unleavened Bread,+ and within five days we came to them in Troʹas, and there we spent seven days.

7 On the first day of the week, when we were gathered together to have a meal, Paul began addressing them, as he was going to depart the next day; and he prolonged his speech until midnight. 8 So there were quite a few lamps in the upper room where we were gathered together. 9 Seated at the window, a young man named Euʹty·chus sank into a deep sleep while Paul kept talking, and overcome by sleep, he fell down from the third story and was picked up dead. 10 But Paul went downstairs, threw himself on him and embraced him,+ and said: “Stop making a commotion, for he is alive.”+ 11 He then went upstairs and began the meal and ate. He continued conversing for quite a while, until daybreak, and then he departed. 12 So they took the boy away alive and were comforted beyond measure.

13 We now went ahead to the ship and set sail for Asʹsos, where we were intending to take Paul aboard, for after giving instructions to this effect, he was intending to go there on foot. 14 So when he caught up with us in Asʹsos, we took him aboard and went to Mit·y·leʹne. 15 And sailing away from there the next day, we arrived off Chiʹos, but the day after that, we touched at Saʹmos, and on the following day, we arrived at Mi·leʹtus. 16 Paul had decided to sail past Ephʹe·sus+ so as not to spend any time in the province of Asia, for he was hurrying to get to Jerusalem+ on the day of the Festival of Pentecost+ if he possibly could.

17 However, from Mi·leʹtus he sent word to Ephʹe·sus and called for the elders of the congregation. 18 When they came to him, he said to them: “You well know how I conducted myself among you from the first day I stepped into the province of Asia,+ 19 slaving for the Lord with all humility+ and with tears and trials that befell me by the plots of the Jews, 20 while I did not hold back from telling you any of the things that were profitable* nor from teaching you publicly+ and from house to house.+ 21 But I thoroughly bore witness both to Jews and to Greeks about repentance+ toward God and faith in our Lord Jesus.+ 22 And now look! bound in the spirit, I am traveling to Jerusalem,+ although not knowing what will happen to me there, 23 except that from city to city the holy spirit repeatedly bears witness to me, saying that imprisonment and tribulations are waiting for me.+ 24 Nevertheless, I do not consider my own life of any importance to me,* if only I may finish my course+ and the ministry that I received from the Lord Jesus,+ to bear thorough witness to the good news of the undeserved kindness of God.

25 “And now look! I know that none of you among whom I preached the Kingdom will ever see my face again. 26 So I call you to witness this very day that I am clean from the blood of all men,+ 27 for I have not held back from telling you all the counsel of God.+ 28 Pay attention to yourselves+ and to all the flock, among which the holy spirit has appointed you overseers,+ to shepherd the congregation of God,+ which he purchased with the blood of his own Son.+ 29 I know that after my going away oppressive wolves will enter in among you+ and will not treat the flock with tenderness, 30 and from among you yourselves men will rise and speak twisted things to draw away the disciples after themselves.+

31 “Therefore keep awake, and bear in mind that for three years,+ night and day, I never stopped admonishing each one of you with tears. 32 And now I entrust you to God and to the word of his undeserved kindness, which word can build you up and give you the inheritance among all the sanctified ones.+ 33 I have desired no man’s silver or gold or clothing.+ 34 You yourselves know that these hands have provided for my own needs+ and the needs of those with me. 35 I have shown you in all things that by working hard in this way,+ you must assist those who are weak and must keep in mind the words of the Lord Jesus, when he himself said: ‘There is more happiness in giving+ than there is in receiving.’”

36 And when he had said these things, he knelt down with all of them and prayed. 37 Indeed, quite a bit of weeping broke out among them all, and they embraced Paul and affectionately kissed him, 38 for they were especially pained at the word he had spoken that they would not see his face anymore.+ Then they accompanied him to the ship.

21 After tearing ourselves away from them and putting out to sea, we ran with a straight course and came to Cos, on the next day to Rhodes, and from there to Patʹa·ra. 2 When we found a ship that was crossing to Phoe·niʹcia, we went aboard and sailed away. 3 After coming in sight of the island of Cyʹprus, we left it behind on the left side and sailed on to Syria and landed at Tyre, where the ship was to unload its cargo. 4 We searched for and found the disciples and remained there for seven days. But through the spirit they repeatedly told Paul not to set foot in Jerusalem.+ 5 So when our time there was over, we left and started on our way, but they all, together with the women and children, accompanied us until we were outside the city. And kneeling down on the beach, we prayed 6 and said good-bye to one another. Then we went aboard the ship, and they returned to their homes.

7 We then completed the voyage from Tyre and arrived at Ptol·e·maʹis, and we greeted the brothers and stayed one day with them. 8 The next day we left and came to Caes·a·reʹa, and we entered the house of Philip the evangelizer,+ who was one of the seven men,+ and we stayed with him. 9 This man had four unmarried daughters who prophesied.+ 10 But after we had stayed there for quite a number of days, a prophet named Agʹa·bus+ came down from Ju·deʹa. 11 And he came to us and took Paul’s belt and tied his own feet and hands and said: “Thus says the holy spirit, ‘The man to whom this belt belongs will be bound like this by the Jews in Jerusalem,+ and they will give him into the hands of people of the nations.’”+ 12 Now when we heard this, both we and those who were there began begging him not to go up to Jerusalem. 13 Then Paul answered: “What are you doing by weeping and trying to weaken my resolve? Rest assured, I am ready not only to be bound but also to die at Jerusalem for the name of the Lord Jesus.”+ 14 When he would not be dissuaded, we stopped objecting* and said: “Let the will of Jehovah take place.”

15 Now after these days we prepared for the journey and started on our way to Jerusalem. 16 Some of the disciples from Caes·a·reʹa also went with us, taking us to Mnaʹson of Cyʹprus, an early disciple at whose home we were to be guests. 17 When we got to Jerusalem, the brothers welcomed us gladly. 18 But on the following day Paul went in with us to James,+ and all the elders were present.* 19 And he greeted them and began giving a detailed account of the things God did among the nations through his ministry.

20 After hearing this, they began to glorify God, but they said to him: “You see, brother, how many thousands of believers there are among the Jews, and they are all zealous for the Law.+ 21 But they have heard it rumored about you that you have been teaching all the Jews among the nations an apostasy from Moses, telling them not to circumcise their children or to follow the customary practices.+ 22 What, then, is to be done about it? They are certainly going to hear that you have arrived. 23 So do what we tell you: We have four men who have put themselves under a vow. 24 Take these men with you and cleanse yourself ceremonially together with them and take care of their expenses, so that they may have their heads shaved. Then everyone will know that there is nothing to the rumors they were told about you, but that you are walking orderly and you are also keeping the Law.+ 25 As for the believers from among the nations, we have sent them our decision in writing that they should keep away from what is sacrificed to idols+ as well as from blood,+ from what is strangled,+ and from sexual immorality.”+

26 Then Paul took the men the next day and cleansed himself ceremonially along with them,+ and he went into the temple to give notice of when the days for the ceremonial cleansing would be completed and the offering should be presented for each one of them.

27 Now when the seven days were about to end, the Jews from Asia, on seeing him in the temple, stirred up the whole crowd, and they seized him, 28 shouting: “Men of Israel, help! This is the man who teaches everyone everywhere against our people and our Law and this place. And what is more, he even brought Greeks into the temple and has defiled this holy place.”+ 29 For they had previously seen Trophʹi·mus+ the E·pheʹsian in the city with him, and they assumed that Paul had brought him into the temple. 30 The whole city was in an uproar, and the people came running together and seized Paul and dragged him outside the temple, and immediately the doors were closed. 31 While they were trying to kill him, word reached the commander of the army unit that all Jerusalem was in confusion; 32 and he immediately took soldiers and army officers and ran down to them. When they caught sight of the military commander and the soldiers, they stopped beating Paul.

33 Then the military commander came near and took him into custody and ordered that he be bound with two chains;+ then he inquired who he was and what he had done. 34 But some in the crowd began shouting out one thing, and others something else. So being unable himself to learn anything for certain because of the disturbance, he commanded him to be brought to the soldiers’ quarters. 35 But when he reached the stairs, he had to be carried by the soldiers because of the violence of the crowd, 36 for a crowd of the people kept following, crying out: “Do away with him!”*

37 As he was about to be led into the soldiers’ quarters, Paul said to the military commander: “Am I allowed to say something to you?” He said: “Can you speak Greek? 38 Are you not, then, the Egyptian who some time ago stirred up a sedition and led the 4,000 dagger men out into the wilderness?” 39 Then Paul said: “I am, in fact, a Jew,+ of Tarsus+ in Ci·liʹcia, a citizen of no obscure city. So I beg you, permit me to speak to the people.” 40 After he gave permission, Paul, standing on the stairs, motioned with his hand to the people. When a great silence fell, he addressed them in the Hebrew language,+ saying:

22 “Men, brothers and fathers, hear my defense to you now.”+ 2 Well, when they heard that he was addressing them in the Hebrew language, they kept all the more silent, and he said: 3 “I am a Jew,+ born in Tarsus of Ci·liʹcia,+ but educated in this city at the feet of Ga·maʹli·el,+ instructed according to the strictness of the ancestral Law,+ and zealous for God just as all of you are this day.+ 4 I persecuted this Way to the point of death, binding and handing over to prisons both men and women,+ 5 as the high priest and all the assembly of elders can bear witness. From them I also obtained letters to the brothers in Damascus, and I was on my way to bring those who were there in bonds to Jerusalem to be punished.

6 “But as I was traveling and getting near to Damascus, about midday, suddenly out of heaven a great light flashed all around me,+ 7 and I fell to the ground and heard a voice say to me: ‘Saul, Saul, why are you persecuting me?’ 8 I answered: ‘Who are you, Lord?’ And he said to me: ‘I am Jesus the Naz·a·reneʹ, whom you are persecuting.’ 9 Now the men who were with me did see the light, but they did not hear the voice of the one speaking to me.+ 10 At that I said: ‘What should* I do, Lord?’ The Lord said to me: ‘Rise, go into Damascus, and there you will be told about everything it is appointed for you to do.’+ 11 But since I could not see anything because of the glory of that light, I arrived in Damascus led by the hand of those who were with me.

12 “Then a man named An·a·niʹas,+ a devout man according to the Law, well-reported-on by all the Jews living there, 13 came to me. He stood by me and said to me: ‘Saul, brother, regain your sight!’ And that very moment I looked up and saw him.+ 14 He said: ‘The God of our forefathers has chosen you to come to know his will and to see the righteous one+ and to hear the voice of his mouth, 15 because you are to be a witness for him to all men of the things you have seen and heard.+ 16 And now why are you delaying? Rise, get baptized, and wash your sins+ away by your calling on his name.’+

17 “But when I had returned to Jerusalem+ and was praying in the temple, I fell into a trance 18 and saw him saying to me: ‘Hurry up and get out of Jerusalem quickly, because they will not accept your witness concerning me.’+ 19 And I said: ‘Lord, they themselves well know that I used to imprison and flog in one synagogue after another those believing in you;+ 20 and when the blood of Stephen your witness was being spilled, I was standing by and approving and guarding the outer garments of those doing away with him.’+ 21 And yet he said to me: ‘Go, because I will send you out to nations far away.’”+

22 Now they kept listening to him down to this word. Then they raised their voices, saying: “Take such a man away from the earth, for he is not fit to live!” 23 Because they were crying out, throwing their outer garments about, and tossing dust into the air,+ 24 the military commander ordered Paul to be brought into the soldiers’ quarters and said that he should be interrogated under scourging, so that he could learn exactly why they were shouting against Paul this way. 25 But when they had stretched him out for the whipping, Paul said to the army officer standing there: “Is it lawful for you to scourge a Roman who has not been condemned?”*+ 26 Well, when the army officer heard this, he went to the military commander and reported it, saying: “What are you intending to do? For this man is a Roman.” 27 So the military commander approached and said to him: “Tell me, are you a Roman?” He said: “Yes.” 28 The military commander responded: “I purchased these rights as a citizen for a large sum of money.” Paul said: “But I have them by birth.”+

29 Immediately, therefore, the men who were about to interrogate him under torture backed away from him; and the military commander became afraid when he realized that he was a Roman and that he had bound him in chains.+

30 So the next day, because he wanted to know for sure just why he was being accused by the Jews, he released him and commanded the chief priests and all the Sanʹhe·drin to assemble. He then brought Paul down and had him stand among them.+

23 Looking intently at the Sanʹhe·drin, Paul said: “Men, brothers, I have behaved before God with a perfectly clear conscience+ down to this day.” 2 At this the high priest An·a·niʹas ordered those standing by him to strike him on the mouth.+ 3 Then Paul said to him: “God is going to strike you, you whitewashed wall. Do you sit to judge me according to the Law and at the same time violate the Law by commanding me to be struck?” 4 Those standing by said: “Are you insulting the high priest of God?” 5 And Paul said: “Brothers, I did not know he was high priest. For it is written, ‘You must not speak injuriously of a ruler of your people.’”+

6 Now Paul, knowing that the one part was made up of Sadducees but the other of Pharisees, cried out in the Sanʹhe·drin: “Men, brothers, I am a Pharisee,+ a son of Pharisees. Over the hope of the resurrection of the dead I am being judged.” 7 Because he said this, a dissension arose between the Pharisees and the Sadducees, and the assembly was split. 8 For the Sadducees say that there is neither resurrection nor angel nor spirit, but the Pharisees accept* them all.+ 9 So a great uproar broke out, and some of the scribes of the party of the Pharisees rose and began arguing fiercely, saying: “We find nothing wrong in this man, but if a spirit or an angel spoke to him+—.” 10 Now when the dissension grew great, the military commander feared that Paul would be torn apart by them, and he commanded the soldiers to go down and snatch him from their midst and bring him into the soldiers’ quarters.

11 But the following night the Lord stood by him and said: “Take courage!+ For just as you have been giving a thorough witness about me in Jerusalem, so you must also bear witness in Rome.”+

12 When it became day, the Jews formed a conspiracy+ and bound themselves with a curse, saying that they would neither eat nor drink until they had killed Paul. 13 There were more than 40 men who formed this oath-bound conspiracy. 14 These men went to the chief priests and the elders and said: “We have solemnly bound ourselves with a curse not to eat anything at all until we have killed Paul. 15 So now you together with the Sanʹhe·drin should inform the military commander that he should bring him down to you as though you want to examine his case more thoroughly. But before he gets near, we will be ready to do away with him.”

16 However, the son of Paul’s sister heard of the ambush they were planning, and he entered the soldiers’ quarters and reported it to Paul. 17 Paul then called one of the army officers to him and said: “Take this young man to the military commander, for he has something to report to him.” 18 So he brought him and led him to the military commander and said: “The prisoner Paul called me and asked me to bring this young man to you because he has something to tell you.” 19 The military commander took him by the hand and withdrew privately and asked him: “What do you have to report to me?” 20 He said: “The Jews have agreed to request you to bring Paul down to the Sanʹhe·drin tomorrow, as though they intend to learn more details about his case.+ 21 But do not let them persuade you, for more than 40 of their men are waiting to ambush him, and they have bound themselves with a curse neither to eat nor to drink until they have killed him;+ and they are now ready, waiting for the promise from you.” 22 So the military commander let the young man go, after ordering him: “Do not tell anyone that you have informed me of this.”

23 And he summoned two of the army officers and said: “Get 200 soldiers ready to march clear to Caes·a·reʹa, also 70 horsemen and 200 spearmen, at the third hour of the night. 24 Also, provide horses for Paul to ride, to take him safely to Felix the governor.”+ 25 And he wrote a letter with this content:

26 “Claudius Lysʹi·as to His Excellency, Governor Felix: Greetings! 27 This man was seized by the Jews and was about to be killed by them, but I came quickly with my soldiers and rescued him,+ because I learned that he is a Roman.+ 28 And wanting to find out the cause for which they were accusing him, I brought him down into their Sanʹhe·drin.+ 29 I found him to be accused about questions of their Law,+ but not charged with a single thing deserving of death or prison bonds.+ 30 But because a plot against the man has been made known to me,+ I am at once sending him to you and ordering the accusers to speak against him before you.”

31 So these soldiers took Paul+ according to their orders and brought him by night to An·tipʹa·tris. 32 The next day they permitted the horsemen to go on with him, but they returned to the soldiers’ quarters. 33 The horsemen entered Caes·a·reʹa and delivered the letter to the governor and also presented Paul to him. 34 So he read it and asked what province he was from and learned that he was from Ci·liʹcia.+ 35 “I will give you a thorough hearing,” he said, “when your accusers arrive.”+ And he commanded that he be kept under guard in Herod’s palace.

24 Five days later the high priest An·a·niʹas+ came down with some elders and a public speaker named Ter·tulʹlus, and they presented their case against Paul to the governor.+ 2 When he was called, Ter·tulʹlus started accusing him, saying:

“Seeing that we enjoy great peace through you and that through your forethought reforms are taking place in this nation, 3 at all times and also in all places we acknowledge this, Your Excellency Felix, with the greatest thankfulness. 4 But that I may not detain you any further, I beg you to hear us briefly in your kindness. 5 For we have found this man to be a pest,+ stirring up seditions+ among all the Jews throughout the inhabited earth, and he is a spearhead* of the sect of the Naz·a·renesʹ.+ 6 He also tried to profane the temple, so we seized him.+ 7 —— 8 When you examine him yourself, you will find out about all these things of which we are accusing him.”

9 With that the Jews also joined in the attack, asserting that these things were true. 10 When the governor nodded to Paul to speak, he answered:

“Knowing well that this nation has had you as judge for many years, I readily speak in my own defense.+ 11 As you can verify for yourself, it has not been more than 12 days since I went up to worship in Jerusalem;+ 12 and they found me neither arguing with anyone in the temple nor stirring up a mob, either in the synagogues or throughout the city. 13 Nor can they prove to you the things they are accusing me of right now. 14 But I do admit this to you, that according to the way that they call a sect, in this manner I am rendering sacred service to the God of my forefathers,+ as I believe all the things set forth in the Law and written in the Prophets.+ 15 And I have hope toward God, which hope these men also look forward to, that there is going to be a resurrection+ of both the righteous and the unrighteous.+ 16 Because of this I always strive to maintain a clear* conscience before God and men.+ 17 Now after quite a number of years, I arrived to bring gifts of mercy+ to my nation and to make offerings. 18 While I was caring for these matters, they found me ceremonially cleansed in the temple,+ but not with a crowd or causing a disturbance. But there were some Jews from the province of Asia+ 19 who ought to be present before you to accuse me if they actually have anything against me.+ 20 Or let the men here say for themselves what wrong they found as I stood before the Sanʹhe·drin, 21 except for this one thing that I cried out while standing among them: ‘Over the resurrection of the dead I am today being judged before you!’”+

22 However, Felix, knowing quite well the facts concerning this Way,+ began to put them off and say: “Whenever Lysʹi·as the military commander comes down, I will decide these matters involving you.” 23 And he gave orders to the army officer that the man be kept under arrest but given some freedom, and that his people be allowed to attend to his needs.

24 Some days later Felix came with Dru·silʹla his wife, who was Jewish, and he sent for Paul and listened to him speak about the belief in Christ Jesus.+ 25 But as Paul talked about righteousness and self-control and the judgment to come,+ Felix became frightened and answered: “Go away for now, but when I have an opportunity I will send for you again.” 26 At the same time he was hoping that Paul would give him money. For that reason, he sent for him even more frequently and conversed with him. 27 But when two years had elapsed, Felix was succeeded by Porcius Festus; and because Felix desired to gain favor with the Jews,+ he left Paul in custody.

25 Therefore Festus,+ after arriving in the province and taking charge, went up three days later to Jerusalem from Caes·a·reʹa. 2 And the chief priests and the principal men of the Jews gave him information against Paul.+ So they began to beg Festus 3 as a favor* to send for Paul to come to Jerusalem. But they were planning to ambush Paul and kill him along the road.+ 4 However, Festus answered that Paul was to be kept in Caes·a·reʹa and that he himself was about to go back there shortly. 5 “So let those who are in power among you,” he said, “come down with me and accuse him if, indeed, the man has done something wrong.”+

6 So when he had spent not more than eight or ten days among them, he went down to Caes·a·reʹa, and the next day he sat down on the judgment seat and commanded Paul to be brought in. 7 When he came in, the Jews who had come down from Jerusalem stood around him, bringing against him many serious charges that they were unable to prove.+

8 But Paul said in defense: “Neither against the Law of the Jews nor against the temple nor against Caesar have I committed any sin.”+ 9 Festus, desiring to gain favor with the Jews,+ said in reply to Paul: “Do you wish to go up to Jerusalem and be judged before me there concerning these things?” 10 But Paul said: “I am standing before the judgment seat of Caesar, where I ought to be judged. I have done no wrong to the Jews, of which you are also becoming well-aware. 11 If I am really a wrongdoer and have committed anything deserving of death,+ I do not beg off from dying; but if there is no substance to the accusations these men have made against me, no man has the right to hand me over to them as a favor. I appeal to Caesar!”+ 12 Then Festus, after speaking with the assembly of counselors, replied: “To Caesar you have appealed; to Caesar you will go.”

13 After some days had passed, A·gripʹpa the king and Bernice arrived in Caes·a·reʹa for a courtesy visit to Festus. 14 Since they were spending a number of days there, Festus presented Paul’s case to the king, saying:

“There is a man who was left as a prisoner by Felix,+ 15 and when I was in Jerusalem the chief priests and the elders of the Jews brought information about him,+ asking for a judgment of condemnation against him. 16 But I replied to them that it is not Roman procedure to hand any man over as a favor before the accused man meets his accusers face-to-face and gets a chance to speak in his defense concerning the complaint.+ 17 So when they arrived here, I did not delay, but the next day I sat down on the judgment seat and commanded the man to be brought in. 18 Taking the stand, the accusers did not charge him with any of the wicked things I had expected concerning him.+ 19 They simply had certain disputes with him concerning their own worship of the deity*+ and concerning a man named Jesus, who was dead but who Paul kept asserting was alive.+ 20 Being at a loss as to how to handle this dispute, I asked if he would like to go to Jerusalem and be judged there concerning these matters.+ 21 But when Paul appealed to be kept in custody for the decision by the August One,+ I commanded him to be held until I should send him on to Caesar.”

22 A·gripʹpa then said to Festus: “I would like to hear the man myself.”+ “Tomorrow,” he said, “you will hear him.” 23 So the next day A·gripʹpa and Bernice came with much pompous show and entered the audience chamber together with military commanders as well as the prominent men in the city; and when Festus gave the command, Paul was brought in. 24 And Festus said: “King A·gripʹpa and all you who are present with us, you see this man about whom the whole Jewish populace have petitioned me both in Jerusalem and here, shouting that he ought not to live any longer.+ 25 But I perceived that he had done nothing deserving of death.+ So when this man himself appealed to the August One, I decided to send him. 26 But I have nothing certain to write about him to my Lord. So I brought him before all of you, and especially before you, King A·gripʹpa, so that after the judicial examination has taken place, I might have something to write. 27 For it seems unreasonable to me to send a prisoner and not also to indicate the charges against him.”

26 A·gripʹpa+ said to Paul: “You are permitted to speak in your own behalf.” Then Paul stretched out his hand and proceeded to say in his defense:

2 “Concerning all the things of which I am accused by the Jews,+ King A·gripʹpa, I consider myself happy that it is before you I am to make my defense this day, 3 especially because you are an expert on all the customs as well as the controversies among the Jews. Therefore, I beg you to hear me patiently.

4 “Indeed, the manner of life I led from youth up among my people* and in Jerusalem is well-known by all the Jews+ 5 who were previously acquainted with me, if they would be willing to testify, that according to the strictest sect of our form of worship,+ I lived as a Pharisee.+ 6 But now for the hope of the promise that was made by God to our forefathers,+ I stand on trial; 7 this is the same promise our 12 tribes are hoping to see fulfilled by intensely rendering him sacred service night and day. Concerning this hope I am accused by Jews,+ O King.

8 “Why is it considered* unbelievable among you that God raises up the dead? 9 I, for one, was convinced that I should commit many acts of opposition against the name of Jesus the Naz·a·reneʹ. 10 This is exactly what I did in Jerusalem, and I locked up many of the holy ones in prisons,+ for I had received authority from the chief priests;+ and when they were to be executed, I cast my vote against them. 11 By punishing them often in all the synagogues, I tried to force them to recant; and since I was extremely furious with them, I went so far as to persecute them even in outlying cities.

12 “While doing this as I was traveling to Damascus with authority and a commission from the chief priests, 13 I saw at midday on the road, O King, a light beyond the brilliance of the sun flash from heaven around me and around those traveling with me.+ 14 And when we had all fallen to the ground, I heard a voice say to me in the Hebrew language: ‘Saul, Saul, why are you persecuting me? To keep kicking against the goads makes it hard for you.’ 15 But I said: ‘Who are you, Lord?’ And the Lord said: ‘I am Jesus, whom you are persecuting. 16 But rise and stand on your feet. This is why I have appeared to you, to choose you as a servant and a witness both of things you have seen and things I will make you see respecting me.+ 17 And I will rescue you from this people and from the nations, to whom I am sending you+ 18 to open their eyes,+ to turn them from darkness+ to light+ and from the authority of Satan+ to God, so that they may receive forgiveness of sins+ and an inheritance among those sanctified by their faith in me.’

19 “Therefore, King A·gripʹpa, I did not become disobedient to the heavenly vision, 20 but to those in Damascus+ first and then to those in Jerusalem,+ and over all the country of Ju·deʹa, and also to the nations, I was bringing the message that they should repent and turn to God by doing works that befit repentance.+ 21 This is why the Jews seized me in the temple and tried to kill me.+ 22 However, because I have experienced the help that is from God, I continue to this day bearing witness to both small and great, saying nothing except what the Prophets as well as Moses stated was going to take place+— 23 that the Christ was to suffer+ and that as the first to be resurrected* from the dead,+ he was going to proclaim light both to this people and to the nations.”+

24 Now as Paul was saying these things in his defense, Festus said in a loud voice: “You are going out of your mind, Paul! Great learning is driving you out of your mind!” 25 But Paul said: “I am not going out of my mind, Your Excellency Festus, but I am speaking words of truth and of a sound mind. 26 For a fact, the king to whom I am speaking so freely well knows about these things; I am convinced that not one of these things escapes his notice, for none of this has been done in a corner.+ 27 Do you, King A·gripʹpa, believe the Prophets? I know that you believe.” 28 But A·gripʹpa said to Paul: “In a short time you would persuade me to become a Christian.” 29 At this Paul said: “I wish to God that whether in a short time or in a long time, not only you but also all those who hear me today would become men such as I am, with the exception of these prison bonds.”

30 Then the king rose and so did the governor and Bernice and the men seated with them. 31 But as they were leaving, they began saying to one another: “This man is doing nothing deserving of death or prison bonds.”+ 32 A·gripʹpa then said to Festus: “This man could have been released if he had not appealed to Caesar.”+

27 Now as it was decided for us to sail away to Italy,+ they handed Paul and some other prisoners over to an army officer named Julius, of the unit of Au·gusʹtus. 2 Going aboard a ship from Ad·ra·mytʹti·um that was about to sail to ports along the coast of the province of Asia, we set sail; Ar·is·tarʹchus,+ a Mac·e·doʹni·an from Thes·sa·lo·niʹca, was with us. 3 The next day we landed at Siʹdon, and Julius treated Paul with kindness and permitted him to go to his friends and enjoy their care.

4 And putting out to sea from there, we sailed under the shelter of Cyʹprus, because the winds were against us. 5 Then we navigated through the open sea along Ci·liʹcia and Pam·phylʹi·a and put into port at Myʹra in Lyʹci·a. 6 There the army officer found a ship from Alexandria that was sailing for Italy, and he made us board it. 7 Then after sailing on slowly quite a number of days, we came to Cniʹdus with difficulty. Because the wind did not let us make headway, we sailed under the shelter of Crete off Sal·moʹne. 8 And sailing with difficulty along the coast, we came to a place called Fair Havens, which was near the city of La·seʹa.

9 A considerable time had passed and by now it was hazardous to navigate, because even the fast of Atonement Day+ was already over, so Paul made a recommendation 10 to them: “Men, I can see that this voyage is going to result in damage and great loss not only of the cargo and the ship but also of our lives.” 11 However, the army officer listened to the pilot and the shipowner rather than to what Paul was saying. 12 Since the harbor was unsuitable for wintering, the majority advised setting sail from there to see if they could somehow make it to spend the winter in Phoenix, a harbor of Crete that opens toward the northeast and toward the southeast.

13 When the south wind blew softly, they thought they had achieved their purpose, and they lifted anchor and began sailing along Crete close to the shore. 14 After a short time, however, a violent wind called Eu·ro·aqʹui·lo rushed down on it. 15 As the ship was violently seized and was not able to keep its head against the wind, we gave way to it and were driven along. 16 Then we ran under the shelter of a small island called Cauʹda, and yet we were hardly able to get the skiff at the stern of the ship under control. 17 But after hoisting it aboard, they used supports to undergird the ship, and fearing that they would run aground on the Syrʹtis, they lowered the gear and so were driven along. 18 Because we were being violently tossed by the storm, they began to lighten the ship+ the following day. 19 And on the third day, they threw away the tackling of the ship with their own hands.

20 When neither sun nor stars appeared for many days and a violent storm was battering us, all hope of our being saved finally began to fade. 21 After they had gone a long time without food, Paul stood up in their midst and said: “Men, you certainly should have taken my advice and not have put out to sea from Crete and as a result suffered this damage and loss.+ 22 Still, I now urge you to take courage, for not one of you will be lost, only the ship will. 23 This night an angel+ of the God to whom I belong and to whom I render sacred service stood by me 24 and said: ‘Have no fear, Paul. You must stand before Caesar,+ and look! God has granted to you all those sailing with you.’ 25 So take courage, men, for I believe God that it will be exactly as I was told. 26 However, we must be cast ashore on some island.”+

27 Now when the 14th night fell and we were being tossed about on the Sea of Aʹdri·a, at midnight the sailors began to suspect that they were getting near to some land. 28 They sounded the depth and found it 20 fathoms, so they proceeded a short distance and again made a sounding and found it 15 fathoms. 29 And fearing that we might run aground on the rocks, they cast out four anchors from the stern and began wishing for it to become day. 30 But when the sailors began trying to escape from the ship and were lowering the skiff into the sea under the pretense of intending to let down anchors from the bow, 31 Paul said to the army officer and the soldiers: “Unless these men remain in the ship, you cannot be saved.”+ 32 Then the soldiers cut away the ropes of the skiff and let it fall off.

33 Now close to daybreak, Paul encouraged them all to take some food, saying: “Today is the 14th day you have been waiting anxiously, and you have gone without taking any food at all. 34 So I encourage you to eat some food; this is in the interests of your safety, for not a hair of the head of any one of you will perish.” 35 After he said this, he took bread, gave thanks to God before them all, broke it, and started eating. 36 So they all took courage and began taking some food themselves. 37 In all we were 276 persons in the ship. 38 When they had eaten enough food to be satisfied, they lightened the ship by throwing the wheat overboard into the sea.+

39 When daylight came, they could not recognize the land,+ but they saw a bay with a beach and were determined to beach the ship there if they could. 40 So they cut away the anchors and let them fall into the sea, at the same time loosening the lashings of the rudder oars; and after hoisting the foresail to the wind, they made for the beach. 41 When they struck a shoal washed on each side by the sea, they ran the ship aground and the bow got stuck and stayed immovable, but the stern began to be violently broken to pieces by the waves.+ 42 At this the soldiers decided to kill the prisoners so that no one might swim away and escape. 43 But the army officer was determined to bring Paul safely through and prevented them from carrying out their plan. He commanded those able to swim to jump into the sea and make it to land first, 44 and the rest were to follow, some on planks and some on pieces of the ship. So all were brought safely to land.+

28 After we made it to safety, we learned that the island was called Malta.+ 2 And the foreign-speaking people showed us extraordinary kindness. They kindled a fire and received all of us kindly because of the rain that was falling and because of the cold.+ 3 But when Paul collected a bundle of sticks and laid it on the fire, a viper came out because of the heat and fastened itself on his hand. 4 When the foreign-speaking people caught sight of the venomous creature hanging from his hand, they began saying to one another: “Surely this man is a murderer, and although he made it to safety from the sea, Justice did not permit him to keep on living.” 5 However, he shook the creature off into the fire and suffered no harm. 6 But they were expecting him to swell up or suddenly to drop dead. After they waited for a long time and saw that nothing bad happened to him, they changed their mind and began saying he was a god.+

7 Now in the neighborhood of that place were lands belonging to the principal man of the island, whose name was Pubʹli·us, and he welcomed us and entertained us hospitably for three days. 8 It so happened that the father of Pubʹli·us was lying in bed sick with fever and dysentery, and Paul went in to him and prayed, laid his hands on him, and healed him.+ 9 After this occurred, the rest of the people on the island who were sick also began to come to him and be cured.+ 10 They also honored us with many gifts, and when we were setting sail, they loaded us up with whatever we needed.

11 Three months later we set sail in a ship with the figurehead “Sons of Zeus.” The ship was from Alexandria and had wintered in the island. 12 Putting into port at Syracuse, we remained there for three days; 13 from there we went along and arrived at Rheʹgi·um. A day later a south wind sprang up and we made it into Pu·teʹo·li on the second day. 14 Here we found brothers and were urged to remain with them for seven days, and so we went toward Rome. 15 From there the brothers, when they heard the news about us, came as far as the Marketplace of Apʹpi·us and Three Taverns to meet us. On catching sight of them, Paul thanked God and took courage.+ 16 When finally we entered Rome, Paul was permitted to stay by himself with the soldier guarding him.

17 However, three days later he called together the principal men of the Jews. When they had assembled, he said to them: “Men, brothers, although I had done nothing contrary to the people or the customs of our forefathers,+ I was handed over as a prisoner from Jerusalem into the hands of the Romans.+ 18 And after making an examination,+ they wanted to release me, for there were no grounds for putting me to death.+ 19 But when the Jews objected, I was compelled to appeal to Caesar,+ but not because I had any accusation to make against my nation. 20 So for this reason I asked to see and speak to you, for it is because of the hope of Israel that I have this chain around me.”+ 21 They said to him: “We have not received letters about you from Ju·deʹa, nor have any of the brothers who came from there reported or spoken anything bad about you. 22 But we think it proper to hear from you what your thoughts are, for truly as regards this sect,+ we know that it is spoken against everywhere.”+

23 They now arranged for a day to meet with him, and they came in even greater numbers to him in his lodging place. And from morning to evening, he explained the matter to them by bearing thorough witness concerning the Kingdom of God, to persuade them about Jesus+ from both the Law of Moses+ and the Prophets.+ 24 Some began to believe the things he said; others would not believe. 25 So because they disagreed with one another, they began to leave, and Paul made this one comment:

“The holy spirit aptly spoke through Isaiah the prophet to your forefathers, 26 saying, ‘Go to this people and say: “You will indeed hear but by no means understand, and you will indeed look but by no means see.+ 27 For the heart of this people has grown unreceptive,* and with their ears they have heard without response, and they have shut their eyes, so that they might never see with their eyes and hear with their ears and understand with their heart and turn back and I heal them.”’+ 28 So let it be known to you that this salvation from God has been sent out to the nations;+ they will certainly listen to it.”+ 29 ——

30 So he remained there for an entire two years in his own rented house,+ and he would kindly receive all those who came to him, 31 preaching the Kingdom of God+ to them and teaching about the Lord Jesus Christ with the greatest freeness of speech,+ without hindrance.

ACTS

Study Notes​—Chapter 1

Title

Acts of Apostles: The Greek title Praʹxeis A·po·stoʹlon is found in some manuscripts going back to the second century C.E., though there is no evidence that this book originally had a title. The book is a continuation of the Gospel written by Luke. (See study note on Ac 1:1.) It covers primarily the activities of Peter and Paul, not those of all the apostles. The book provides a reliable and comprehensive history of the spectacular beginning and rapid development of the Christian congregation, first among the Jews, next among the Samaritans, and then among the Gentiles. (See study note on Mt 16:19.) The book also provides a historical background for the inspired letters of the Christian Greek Scriptures.

1:1

The first account: Luke here refers to his Gospel account of Jesus’ life. In his Gospel account, Luke focused on “all the things Jesus started to do and to teach.” In the book of Acts, Luke picks up where he left off and records what Jesus’ followers said and did. The accounts are similar in style and wording, and both are addressed to Theophilus. Whether Theophilus was a disciple of Christ is not stated explicitly. (See study note on Lu 1:3.) Luke begins the book of Acts by summarizing many of the events recorded at the end of his Gospel, clearly indicating that this second account is a continuation of the first. In this summary, however, Luke uses somewhat different wording and provides extra details.​—Compare Lu 24:49 with Ac 1:1-12.

Theophilus: Both Luke’s Gospel and Acts of Apostles are addressed to this man. At Lu 1:3, his name is preceded by the title “most excellent.”​—For more information on the use of this expression and the background of Theophilus, see study note on Lu 1:3.

1:3

the Kingdom of God: The overriding theme of the entire Bible, Jehovah’s Kingdom, dominates the book of Acts. (Ac 8:12; 14:22; 19:8; 20:25; 28:31) The book emphasizes that the apostles bore “thorough witness” concerning that Kingdom and fully accomplished their ministry.​—Ac 2:40; 5:42; 8:25; 10:42; 20:21, 24; 23:11; 26:22; 28:23.

1:7

times or seasons: Two aspects of time are mentioned here. The plural form of the Greek word khroʹnos, rendered times, may refer to an unspecified period of time, long or short. The Greek word kai·rosʹ (sometimes rendered “appointed time[s]”; the plural form is here rendered seasons) is often used with reference to future time periods within God’s arrangement or timetable, particularly in relation to Christ’s presence and his Kingdom.​—Ac 3:19; 1Th 5:1; see study notes on Mr 1:15; Lu 21:24.

in his own jurisdiction: Or “under his own authority.” This expression indicates that Jehovah has reserved for himself the right to set “the times or seasons” for the fulfillment of his purposes. He is the Great Timekeeper. Before Jesus died, Jesus said that even the Son did not then know the “day and hour” when the end would come but “only the Father” knew.​—Mt 24:36; Mr 13:32.

1:8

the holy spirit: Or “the holy active force.” In the book of Acts, the expression “holy spirit” occurs 41 times, and there are at least 15 other occurrences of the term “spirit” (Greek, pneuʹma) that refer to God’s holy spirit. (For examples, see Ac 2:4, 17, 18; 5:9; 11:28; 21:4; see also Glossary, “Spirit.”) Thus, this Bible book makes it clear again and again that the international preaching and teaching work to be performed by Jesus’ followers could be accomplished only with the aid of God’s active force.​—Compare study note on Mr 1:12.

witnesses of me: As faithful Jews, Jesus’ early disciples were already witnesses of Jehovah, and they testified that Jehovah is the only true God. (Isa 43:10-12; 44:8) Now, though, the disciples were to be witnesses of both Jehovah and Jesus. They were to make known Jesus’ vital role in sanctifying Jehovah’s name by means of His Messianic Kingdom, a new feature of Jehovah’s purpose. With the exception of John’s Gospel, Acts uses the Greek terms for “witness” (marʹtys), “to bear witness” (mar·ty·reʹo), “to bear thorough witness” (di·a·mar·tyʹro·mai), and related words more times than any other Bible book. (See study note on Joh 1:7.) The idea of being a witness and bearing thorough witness about God’s purposes​—including his Kingdom and Jesus’ vital role​—is a theme that runs through the book of Acts. (Ac 2:32, 40; 3:15; 4:33; 5:32; 8:25; 10:39; 13:31; 18:5; 20:21, 24; 22:20; 23:11; 26:16; 28:23) Some first-century Christians bore witness to, or confirmed, historical facts about Jesus’ life, death, and resurrection from their firsthand knowledge. (Ac 1:21, 22; 10:40, 41) Those who later put faith in Jesus bore witness by proclaiming the significance of his life, death, and resurrection.​—Ac 22:15; see study note on Joh 18:37.

to the most distant part of the earth: Or “to the ends (extremity) of the earth.” The same Greek expression is used at Ac 13:47 in a prophecy quoted from Isa 49:6, where the Greek Septuagint also uses the term. Jesus’ statement at Ac 1:8 may echo that prophecy, which foretold that Jehovah’s servant would be “a light of nations” so that salvation would reach “the ends of the earth.” This harmonizes with Jesus’ previous statement that his followers would perform “works greater” than his. (See study note on Joh 14:12.) The statement is also in line with Jesus’ description of the worldwide scope of the Christian preaching work.​—See study notes on Mt 24:14; 26:13; 28:19.

1:10

men in white garments: This is a reference to angels. (Compare Lu 24:4, 23.) In the book of Acts, the term “angel” (Greek, agʹge·los) is found 21 times, the first occurrence at Ac 5:19.

1:11

the sky: The Greek word ou·ra·nosʹ that occurs three times in this verse can refer to the physical heavens, that is, the sky, or to the spiritual heavens.

will come in the same manner: The Greek word for “come” (erʹkho·mai) is used frequently in the Scriptures in a variety of ways. In some contexts, it refers to Jesus’ coming as Judge to pronounce and execute judgment during the great tribulation. (Mt 24:30; Mr 13:26; Lu 21:27) However, this Greek word is used regarding Jesus on other occasions. (Mt 16:28–17:2; Mt 21:5, 9; 23:39; Lu 19:38) Therefore, the context determines in what sense the term “come” is used here. The angels said that Jesus would “come,” or return, in the same “manner” (Greek, troʹpos) as he departed. The term troʹpos does not refer to the same form, shape, or body but to the same way. As the context shows, Jesus’ manner of departure was not observed by the world in general. Only the apostles were aware that Jesus left the vicinity of the earth to return to his Father in heaven. Jesus had indicated that his return as King of “the Kingdom of God” would not be in a way that was obvious to all​—only his disciples would know it had taken place. (Lu 17:20; see study note.) The “coming” mentioned at Re 1:7 is different. On that occasion, “every eye will see him.” (Re 1:7) So in the context of Ac 1:11, the term “come” apparently refers to Jesus’ invisible coming in Kingdom power at the beginning of his presence.​—Mt 24:3.

1:12

a sabbath day’s journey: That is, the distance an Israelite was allowed to travel on the Sabbath. The term is here connected with the distance between the Mount of Olives and the city of Jerusalem. The Law restricted travel on the Sabbath but did not specify the distance that could be covered. (Ex 16:29) Over time, rabbinic sources defined the distance a Jew could travel on that day as being about 2,000 cubits (890 m; 2,920 ft). That interpretation was based on Nu 35:5: “You should measure outside the city 2,000 cubits” and on the statement found at Jos 3:3, 4 that instructed the Israelites to keep a distance of about 2,000 cubits from “the ark of the covenant.” Rabbis reasoned that an Israelite was permitted to travel at least that far on the Sabbath to worship at the tabernacle. (Nu 28:9, 10) Possibly because of reckoning from two different starting points, Josephus gives the distance between Jerusalem and the Mount of Olives one time as five furlongs (925 m; 3,034 ft) and another time as six furlongs (1,110 m; 3,640 ft). Either way, the distance is approximately the same as the distance that the rabbis had defined as a sabbath day’s journey, and it harmonizes with Luke’s comment in this verse.

1:13

the zealous one: A designation distinguishing the apostle Simon from the apostle Simon Peter. (Lu 6:14, 15) The Greek word used here and at Lu 6:15, ze·lo·tesʹ, means “zealot; enthusiast.” The accounts at Mt 10:4 and Mr 3:18 use the designation “the Cananaean,” a term thought to be of Hebrew or Aramaic origin that likewise means “Zealot; Enthusiast.” While it is possible that Simon once belonged to the Zealots, a Jewish party opposed to the Romans, he may have been given this designation because of his zeal and enthusiasm.

1:14

his brothers: That is, Jesus’ half brothers. The four Gospels, Acts of Apostles, and two of Paul’s letters mention “the Lord’s brothers,” “the brother of the Lord,” “his brothers,” and “his sisters,” naming four of the “brothers”​—James, Joseph, Simon, and Judas. (1Co 9:5; Ga 1:19; Mt 12:46; 13:55, 56; Mr 3:31; Lu 8:19; Joh 2:12) These siblings were all born after the miraculous birth of Jesus. Most Bible scholars accept the evidence that Jesus had at least four brothers and two sisters and that all were offspring of Joseph and Mary by natural means.​—See study note on Mt 13:55.

1:15

the brothers: At times, a male Christian believer is distinguished as “a brother” and a female as “a sister.” (1Co 7:14, 15) At other times, as in this context, the Bible uses the term “brothers” to refer to both males and females. (Ac 1:13, 14) Generally, the term “brothers” was the accepted greeting to mixed groups and was not restricted to males. (Ro 1:13; 1Th 1:4) The term “brothers” is used in this sense in most of the inspired Christian letters. In the preceding verse (Ac 1:14), the plural form of the Greek word a·del·phosʹ is used with regard to Jesus’ half brothers, the younger sons of Joseph and Mary.​—See study notes on Mt 13:55; Ac 1:14.

number of people: Lit., “crowd of names.” In this context, the Greek word for “name” (oʹno·ma) refers to a person. It is used in the same way at Re 3:4, ftn.

1:16

Men, brothers: Unlike the preceding verse, here the term “brothers” is used together with the Greek word for “men; males” (a·nerʹ). In the context of determining who should replace Judas Iscariot as an apostle, this combination may indicate that only male members of the congregation were being addressed.

1:18

falling headfirst, his body burst open: Matthew’s account of Judas’ death says that Judas “hanged himself,” showing how he committed suicide. (Mt 27:5) But here Luke’s account describes the result. A comparison of the two accounts indicates that Judas hanged himself near a cliff. At some point, the rope or the tree limb broke, so that he plunged down and his body burst open on the rocks below. The steep and rocky topography around Jerusalem allows for drawing such a conclusion.

1:20

His office of oversight: Or “His assignment as an overseer.” The Greek word used here, e·pi·sko·peʹ, is related to the Greek noun for “overseer,” e·piʹsko·pos, and the verb e·pi·sko·peʹo, rendered “carefully watch” at Heb 12:15. Peter quoted Ps 109:8 to support his recommendation that the place left vacant by the unfaithful apostle Judas be filled. In that passage, the Hebrew text uses the word pequd·dahʹ, which can be rendered with such terms as “office of oversight; oversight; overseers.” (Nu 4:16; Isa 60:17) At Ps 109:8 in the Septuagint (108:8, LXX), this Hebrew word is rendered by the same Greek word that Luke used here at Ac 1:20. From this inspired statement by Peter, it is clear that the apostles had an office, or assignment, as overseers. They had been directly appointed by Jesus. (Mr 3:14) So on the day of Pentecost 33 C.E., the Christian congregation, which grew from about 120 members to about 3,000 in one day, started out with 12 overseers. (Ac 1:15; 2:41) Thereafter, others were appointed as overseers to help take care of the growing congregation. However, the apostles’ oversight remained special, since Jehovah apparently purposed to have the 12 apostles form the future “12 foundation stones” of New Jerusalem.​—Re 21:14; see study note on Ac 20:28.

1:21

carried on his activities among us: Lit., “went in and went out among us,” which reflects a Semitic idiom that refers to carrying on activities of life in association with other people. It could also be rendered “lived among us.”​—Compare De 28:6, 19; Ps 121:8, ftn.

1:23

Matthias: The Greek name Math·thiʹas is probably a shortened form of Mat·ta·thiʹas, derived from the Hebrew name rendered “Mattithiah” (1Ch 15:18), meaning “Gift of Jehovah.” According to Peter’s words (Ac 1:21, 22), Matthias was a follower of Christ throughout Jesus’ three-and-a-half-year ministry. He was closely associated with the apostles and was quite likely one of the 70 disciples whom Jesus sent out to preach. (Lu 10:1) After his selection, Matthias was “counted along with the 11 apostles” (Ac 1:26), and when the book of Acts immediately thereafter speaks of “the apostles” or “the Twelve,” Matthias was included.​—Ac 2:37, 43; 4:33, 36; 5:12, 29; 6:2, 6; 8:1, 14.

1:24

Jehovah: Available Greek manuscripts use the term “Lord” (Greek, Kyʹri·os) here. However, as explained in App. C, there are good reasons to believe that the divine name was originally used in this verse and later replaced by the title Lord. Therefore, the name Jehovah is used in the main text.

who know the hearts of all: The Hebrew Scriptures frequently identify Jehovah God as the one with the ability to read hearts. (De 8:2; 1Sa 16:7; 1Ki 8:39; 1Ch 28:9; Ps 44:21; Jer 11:20; 17:10) It would have been natural in this context, then, for those Hebrew-speaking Jews to use the divine name when praying to God. The Greek word rendered “who know the hearts,” kar·di·o·gnoʹstes (lit., “knower of hearts”), occurs only here and at Ac 15:8, where it reads, “God, who knows the heart.”​—See App. C3 introduction; Ac 1:24.

1:26

cast lots: When making decisions on a variety of issues, God’s servants in pre-Christian times cast lots to determine Jehovah’s will. (Le 16:8; Nu 33:54; 1Ch 25:8; Pr 16:33; 18:18; see Glossary, “Lots.”) In the Christian Greek Scriptures, there is only this one mention of lots being used by Jesus’ followers. Lots were cast to help the disciples decide which one of the two men proposed as candidates should replace Judas Iscariot. The disciples knew that they needed Jehovah’s direction. Each of the 12 apostles had been appointed directly by Jesus only after he spent a whole night in prayer to his Father. (Lu 6:12, 13) It is noteworthy, therefore, that before “the lot fell to Matthias,” the disciples reviewed several Scriptures and prayed specifically for Jehovah to “designate” his choice. (Ac 1:20, 23, 24) After Pentecost 33 C.E., however, there is no record in the Bible that lots were used to select overseers and their assistants or to decide matters of importance. This method was not needed once the holy spirit became active on the Christian congregation. (Ac 6:2-6; 13:2; 20:28; 2Ti 3:16, 17) Men were selected as overseers, not because they had been chosen by the casting of lots, but because they displayed the fruitage of the holy spirit in their lives. (1Ti 3:1-13; Tit 1:5-9) Other cultures also used lots. (Es 3:7; Joe 3:3; Ob 11) For example, the Roman soldiers cast lots over Jesus’ garments, as foretold at Ps 22:18. Apparently their motive was, not to fulfill Bible prophecy, but to get some personal gain.​—Joh 19:24; see study note on Mt 27:35.

counted along with: Or “reckoned along with,” that is, viewed the same as the other 11 apostles. So when Pentecost arrived, there were 12 apostles to serve as the foundation of spiritual Israel. Matthias would have been one of “the Twelve” who later helped settle the problem concerning the Greek-speaking disciples.​—Ac 6:1, 2.

ACTS

Study Notes​—Chapter 2

2:1

Pentecost: The Greek word pen·te·ko·steʹ (meaning “50th [Day]”) is used in the Christian Greek Scriptures to denote what is called “the Festival of Harvest” (Ex 23:16) and the “Festival of Weeks” (Ex 34:22) in the Hebrew Scriptures. This festival took place at the end of a seven-week harvest period that included first the barley harvest and then the wheat harvest. The Festival of Pentecost was celebrated on the 50th day counted from Nisan 16, the day when a sheaf of the firstfruits of the barley harvest was offered. (Le 23:15, 16) On the Hebrew calendar, Pentecost falls on Sivan 6. (See App. B15.) Instructions for this festival are found at Le 23:15-21; Nu 28:26-31; and De 16:9-12. The Festival of Pentecost drew great multitudes of Jews and proselytes from distant lands to Jerusalem. The festival was intended to promote hospitality and kindness to people, regardless of their position or background​—whether they were free, slaves, poor, fatherless, widows, Levites, or foreign residents. (De 16:10, 11) This made Pentecost 33 C.E. in Jerusalem an ideal occasion for the birth of the Christian congregation with its mission to bear witness to all people “about the magnificent things of God.” (Ac 1:8; 2:11) The Jews traditionally hold that Pentecost corresponded to the time of the giving of the Law at Mount Sinai when Israel was set apart as God’s chosen nation. It was early in the third month (Sivan) that the Israelites gathered at Mount Sinai and received the Law. (Ex 19:1) Just as Moses as mediator was used to introduce Israel to the Law covenant, so Jesus Christ as Mediator of spiritual Israel now brought that new nation into the new covenant.

2:4

languages: Or “tongues.” In the Bible, the Greek word glosʹsa can refer to the “tongue” as an organ of speech. (Mr 7:33; Lu 1:64; 16:24) But it can also be used figuratively to refer to a language or to a people speaking a certain language. (Re 5:9; 7:9; 13:7; ftns.) This Greek word is found at Ac 2:3, describing “tongues as if of fire” that became visible. So the outpouring of holy spirit was made evident by these “tongues” resting on each one of the disciples and by their speaking in different tongues, or languages.

2:8

his own native language: Lit., “our own language in which we were born.” The Greek word here rendered “language” is di·aʹle·ktos. (See study note on Ac 2:4.) Many who heard the disciples may have spoken an international tongue, perhaps Greek. Being “devout Jews,” they may also have been able to understand the Hebrew services at the temple in Jerusalem. (Ac 2:5) But hearing the good news in the language they had known from childhood caught their attention.

2:9

province of Asia: See Glossary, “Asia.”

2:10

proselytes: See study note on Mt 23:15.

2:13

sweet wine: Or “new wine.” The Greek word gleuʹkos, which occurs only here in the Christian Greek Scriptures, refers to sweet new wine that is in the process of fermentation.

2:15

the third hour of the day: That is, about 9:00 a.m. In the first century C.E., the Jews used the count of 12 hours to the day, starting with sunrise at about 6:00 a.m. (Joh 11:9) Therefore, the third hour would be about 9:00 a.m., the sixth hour about noon, and the ninth hour about 3:00 p.m. Since people did not have precise timepieces, only the approximate time of an event was usually given.​—Joh 1:39; 4:6; 19:14; Ac 10:3, 9.

2:17

in the last days: In this quote from Joel’s prophecy, Peter under inspiration uses the phrase “in the last days” rather than the expression “after that,” which is used in the original Hebrew and in the Septuagint. (Joe 2:28 [3:1, LXX]) Joel’s prophecy was fulfilled when holy spirit was poured out at Pentecost. Therefore, Peter’s use of the term “the last days” indicates that this special time period had begun and that it would precede “the great and illustrious day of Jehovah.” This “day of Jehovah” would apparently bring “the last days” to their conclusion. (Ac 2:20) Peter was speaking to natural Jews and Jewish proselytes, so his inspired words must have had an initial fulfillment involving them. His statement apparently indicated that the Jews were living in “the last days” of the system of things that had its center of worship in Jerusalem. Earlier, Jesus himself foretold the destruction of Jerusalem and its temple. (Lu 19:41-44; 21:5, 6) That destruction took place in 70 C.E.

my spirit: The Greek word pneuʹma here refers to God’s holy spirit, or active force. At Joe 2:28, quoted here, the corresponding Hebrew word ruʹach is used. Both the Hebrew and the Greek words convey the basic idea of that which is invisible to human sight and gives evidence of force in motion.​—See Glossary, “Spirit.”

every sort of flesh: Or “all sorts (kinds) of people.” Lit., “all flesh.” The Greek word sarx (often rendered “flesh”) is here used of living humans, so “all flesh” would generally refer to all mankind. (See study note on Joh 17:2.) But in this context, the Greek phrase “all flesh” has a more restricted use. God did not pour out his spirit on all humans on earth or even on all humans in Israel, so it does not refer to all humans without exception. Rather, the phrase here refers to all sorts of humans without distinction. God poured out holy spirit on ‘sons and daughters, young men and old men, male slaves and female slaves,’ that is, all sorts of people. (Ac 2:17, 18) A similar use of the Greek word for “all” (pas) is found at 1Ti 2:3, 4, according to which it is God’s will that “all sorts of people should be saved.”​—See study note on Joh 12:32.

prophesy: The Greek term pro·phe·teuʹo literally means “to speak out.” In the Scriptures, it is used of making known messages from a divine source. While it often includes the thought of foretelling the future, the basic meaning of the word is not that of prediction. The Greek word can also refer to identifying a matter by divine revelation. (See study notes on Mt 26:68; Mr 14:65; Lu 22:64.) In this context, holy spirit impelled some to prophesy. By declaring “the magnificent things” that Jehovah had done and would still do, they would serve as spokesmen for the Most High. (Ac 2:11) The Hebrew word for “to prophesy” carries a similar idea. For example, at Ex 7:1, Aaron is referred to as Moses’ “prophet” in the sense that he became Moses’ spokesman, or mouthpiece, rather than in the sense of foretelling future events.

old men: Or “older men; elders.” Here the Greek term pre·sbyʹte·ros likely refers to men of advanced physical age in contrast with the “young men” mentioned earlier in the verse. In other contexts, the same term is used to refer to men holding a position of authority and responsibility in a community or a nation.​—Ac 4:5; 11:30; 14:23; 15:2; 20:17; see study note on Mt 16:21.

2:19

wonders: Or “portents.” In the Christian Greek Scriptures, the Greek word teʹras is consistently used in combination with se·meiʹon (“sign”), both terms being used in the plural form. (Mt 24:24; Joh 4:48; Ac 7:36; 14:3; 15:12; 2Co 12:12) Basically, teʹras refers to anything that causes awe or wonderment. When the term clearly refers to something portending what will happen in the future, the alternate rendering “portent” is used in a study note.

2:20

Jehovah: In this quote from Joe 2:31, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. C.

2:21

Jehovah: In this quote from Joe 2:32, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. C.

2:22

the Nazarene: See study note on Mr 10:47.

wonders: Or “portents.” The miracles that God caused Jesus to perform served as credentials that he was sent by God. These miraculous cures and resurrections also showed, or portended, what Jesus would do on a greater scale in the future.​—See study note on Ac 2:19.

2:23

will: Or “counsel.” The Greek word bou·leʹ is rendered “counsel [or, “direction; guidance,” ftn.]” at Lu 7:30 and “purpose” at Heb 6:17.​—See study note on Ac 20:27.

2:24

the pangs of death: Although the Bible clearly states that there is no consciousness or feeling of pain in death (Ps 146:4; Ec 9:5, 10), here “death” is said to cause “pangs” or “pain.” This wording was likely used because death is presented as a bitter and distressing experience. (1Sa 15:32, ftn.; Ps 55:4; Ec 7:26) That is so not only in the pain usually preceding it (Ps 73:4, 5) but also in the loss of all activity and freedom that its paralyzing grip brings (Ps 6:5; 88:10). It is apparently in this sense that Jesus’ resurrection released him from “the pangs of death,” freeing him from its distressing and restraining grip. While the Greek word (o·dinʹ), here translated “pangs,” is elsewhere used to mean the pains of childbirth (1Th 5:3), it may also refer to pain, calamity, or distress in a general sense (Mt 24:8). The expression “pangs of death” is found in the Septuagint at 2Sa 22:6 and Ps 18:4 (17:5, LXX), where the Hebrew Masoretic text reads “ropes of the Grave” and “ropes of death.” Interestingly, in ancient Hebrew manuscripts, which were written without vowels, the term for “rope” (cheʹvel) has the same consonantal spelling as the Hebrew term for “pang.” This may explain the rendering found in the Septuagint. In either case, the expressions “pangs of death” and “ropes of death” convey the same overall idea, namely, the bitter and distressing experience of death.

2:25

Jehovah: In this quote from Ps 16:8, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. C.

2:26

I: Lit., “my flesh.” Peter introduces this quote from Ps 16 by saying: “David says about him,” that is, about the Messiah, Jesus. (Ac 2:25) In this verse (Ac 2:26) and at Ps 16:9, the Greek and Hebrew texts use the term “flesh,” which may denote a person’s body or the person himself. Even though Jesus knew that he would be put to death as the ransom sacrifice, he resided in hope. Jesus knew that his Father would resurrect him, that his sacrifice would successfully serve as a ransom for mankind, and that his flesh, or body, would not see corruption, or decay.​—Ac 2:27, 31.

2:27

me: Or “my soul.” In this quote from Ps 16:10, the Greek word psy·kheʹ is used to render the Hebrew word neʹphesh, both traditionally rendered “soul.” The psalmist used “soul” to refer to himself. On the day of Pentecost when declaring Christ’s resurrection to the Jews, Peter applied this psalm of David to Jesus.​—Ac 2:24, 25; see Glossary, “Soul,” and App. A2.

the Grave: Or “Hades.” The Greek term haiʹdes, perhaps meaning “the unseen place,” occurs ten times in the Christian Greek Scriptures. (See Mt 11:23; 16:18; Lu 10:15; 16:23; Ac 2:27, 31; Re 1:18; 6:8; 20:13, 14.) This verse quotes Ps 16:10, which uses the corresponding Hebrew term “Sheol,” also rendered “the Grave.” The Septuagint generally uses the Greek “Hades” as the equivalent of the Hebrew “Sheol.” In the Scriptures, both terms refer to the common grave of mankind; other original-language terms denote an individual grave. Some translations of the Christian Greek Scriptures into Hebrew (referred to as J^{7, 8, 11, 12, 14-18, 22} in App. C4) use the term “Sheol” here.​—See App. A2.

2:28

in your presence: Lit., “with (before) your face.” In this quote from Ps 16:11, the Greek text renders the Hebrew text literally. The Hebrew expression “with one’s face” is an idiom meaning “in someone’s presence.”

2:30

God: Available Greek manuscripts here use the word The·osʹ, “God.” It is worth noting that some translations of the Christian Greek Scriptures into Hebrew (referred to as J^{7, 8, 10} in App. C4) here use the Tetragrammaton.

one of his offspring: David received the promise that one of his descendants would become the Messianic “offspring” promised at Ge 3:15. (2Sa 7:12, 13; Ps 89:3, 4; 132:11) This promise was fulfilled in Jesus in that both his mother and his adoptive father descended from King David. The Greek phrase rendered “offspring” reflects a Hebrew idiom that literally reads “fruitage of his loins.” In the human body, the loins contain the reproductive organs. (Ge 35:11, ftn.; 1Ki 8:19, ftn.) A person’s offspring is also referred to as “the fruit of the womb [or, “body”],” and there are other similar expressions in which “fruit” refers to the product of human reproduction.​—Ge 30:2, ftn.; De 7:13, ftn.; Ps 127:3; La 2:20, ftn.; Lu 1:42.

2:31

the Grave: Or “Hades,” that is, the common grave of mankind.​—See study note on Ac 2:27 and Glossary, “Grave.”

nor did his flesh see corruption: Or “nor did his body experience decay.” Jehovah did not allow the physical body of Jesus to decay into dust as did the bodies of Moses and David, men who foreshadowed Christ. (De 34:5, 6; Ac 2:27; 13:35, 36) In order for Jesus to be “the last Adam” (1Co 15:45) and to be “a corresponding ransom” for all mankind (1Ti 2:5, 6; Mt 20:28), his fleshly body had to be a real human body. It had to be perfect, for it was to be presented to Jehovah God as the purchase price to buy back what Adam had lost. (Heb 9:14; 1Pe 1:18, 19) No imperfect descendant of Adam could provide the needed ransom price. (Ps 49:7-9) For this reason, Jesus was not conceived in the normal manner. Instead, as he said to his Father, apparently when presenting himself for baptism: “You [Jehovah] prepared a body for me,” that is, Jesus’ perfect human body that would be given in sacrifice. (Heb 10:5) When the disciples went to Jesus’ tomb, they discovered that Jesus’ body had disappeared, but they found the linen cloths with which his body had been wrapped. Jehovah apparently disposed of the fleshly body of his beloved Son before it began to decay.​—Lu 24:3-6; Joh 20:2-9.

2:34

Jehovah: The divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text at Ps 110:1, quoted here. However, as explained in App. A5, most Bible translations do not use God’s name in what is commonly called the New Testament, not even in quotations from the Hebrew Scriptures. It is worth noting, though, that some 17th-century editions of the King James Version have the rendering “the LORD” in capital and small capitals here and at three other places where Ps 110:1 is quoted in the Christian Greek Scriptures. (Mt 22:44; Mr 12:36; Lu 20:42) Later editions continued this practice. Since “the LORD” is used in the Hebrew Scriptures of that translation to indicate where the original Hebrew text uses the divine name, writing “the LORD” in the Christian Greek Scriptures would indicate that the translators thought that it is Jehovah who is being referred to. It is also noteworthy that the New King James Version, first published in 1979, extends this use of “the LORD” to all occurrences of that word when it refers to the divine name in quotes from the Hebrew Scriptures.​—See App. C.

2:36

executed on a stake: Or “fastened on a stake (pole).”​—See study note on Mt 20:19 and Glossary, “Stake”; “Torture stake.”

2:38

Repent: The Greek word me·ta·no·eʹo used here could literally be rendered “to change one’s mind,” signifying a change in thinking, attitude, or purpose. Previously, John the Baptist had been “preaching baptism in symbol of repentance for forgiveness of sins.” (See study note on Mr 1:4.) This baptism involved repentance for straying far from obedience to the precepts of the Law of Moses, and this repentance prepared God’s people for what was to come. (Mr 1:2-4) But Peter here pointed out that in harmony with Jesus’ command found at Mt 28:19, God’s people would need to repent and be baptized in the name of Jesus Christ for forgiveness of . . . sins. Since the Jews had rejected Jesus as the Messiah, repenting and exercising faith in him was a new and vital factor in seeking and receiving God’s forgiveness. They could give public evidence of such faith by being immersed in water in the name of Jesus Christ. In that way, they would symbolize their personal dedication to God through Christ.​—See study notes on Mt 3:8, 11 and Glossary, “Repentance.”

2:39

Jehovah: Available Greek manuscripts use the term “Lord” (Greek, Kyʹri·os) here. However, as explained in App. C, there are a number of reasons to believe that the divine name was originally used in this verse and later replaced by the title Lord. Therefore, the name Jehovah is used in the main text. As shown by Ac 2:33-38, the promise Peter mentions in this verse refers to what is stated at Joe 2:28-32 about the outpouring of holy spirit. The phrase to all those whom Jehovah our God may call to himself therefore seems to echo the words found at the end of Joe 2:32. The Hebrew text of Joe 2:32 uses the divine name three times, specifically stating that Jehovah is the one who does the calling.​—See App. C3 introduction; Ac 2:39.

2:41

people: Or “souls.” The Greek word psy·kheʹ, traditionally rendered “soul,” here refers to a living person.​—See Glossary, “Soul.”

2:42

to associating together: Or “to sharing with one another.” The basic meaning of the Greek word koi·no·niʹa is “sharing; fellowship.” Paul used this word several times in his letters. (1Co 1:9; 10:16; 2Co 6:14; 13:14) The context of this passage shows that this fellowship involves close friendship rather than just casual acquaintance.

the taking of meals: Lit., “the breaking of the bread.”​—See study note on Ac 20:7.

2:43

everyone: Or “every soul.” The Greek word psy·kheʹ, traditionally rendered “soul,” here refers to a living person.​—See Glossary, “Soul.”

wonders: Or “portents.”​—See study note on Ac 2:19.

2:46

in different homes: Or “from house to house.” Here the preposition ka·taʹ, as used in the Greek phrase katʼ oiʹkon (lit., “according to house”), can be understood in a distributive sense. Apparently, during this time of need, the disciples met and shared meals at different homes of fellow believers who lived in or around Jerusalem.​—See study notes on Ac 5:42; 20:20.

2:47

Jehovah: Available Greek manuscripts use the term “the Lord” (Greek, ho . . . Kyʹri·os) here. However, as explained in App. C, there are several reasons to believe that the divine name was originally used in this verse and later replaced by the title Lord. Therefore, the name Jehovah is used in the main text.​—See App. C3 introduction; Ac 2:47.

ACTS

Study Notes​—Chapter 3

3:1

the hour of prayer: Prayers were apparently offered at the temple in conjunction with the morning and evening sacrifices. (Ex 29:38-42; 30:7, 8) Luke connects “the hour of offering incense” with the time when “the people were praying.” (Lu 1:10) In providing details about the daily sacrifices, Jehovah commanded King David to organize the priests and the Levites to honor, thank, and praise Him, which doubtless included prayer. (1Ch 16:4; 23:30; 2Ch 29:25, 26) Incense and prayers were therefore closely related. (Ps 141:2; Re 5:8; 8:3, 4) At the hour of prayer, people typically assembled in the temple courtyards. Some likely came to be purified by the priests that day, while many others would have come to share in the prayers and worship in general. (Lu 2:22-38) Rabbinic tradition says that the priests determined by lot which one of them who had not previously presented incense on the golden altar should have this once-in-a-lifetime honor. With all the priests and Levites gathered, the chosen priest would solemnly enter the Holy while the priests and the people in the courtyards were praying. As the pleasing aroma of incense ascended, the people continued to pray in deep silence for about half an hour. (Lu 1:9, 10) “The hour of prayer” was then brought to a joyful finale that included a blessing of the people (Nu 6:22-27) and a chorus of Levites singing the psalm designated for that day of the week.

the ninth hour: That is, about 3:00 p.m.​—See study note on Ac 2:15.

3:6

the Nazarene: See study note on Mr 10:47.

3:15

Chief Agent: The Greek term used here (ar·khe·gosʹ) basically means “chief leader; one who goes first.” It is used four times in the Bible, each time referring to Jesus. (Ac 3:15; 5:31; Heb 2:10; 12:2) This Greek word may also apply to one who leads the way, such as a pathfinder or a pioneer, and prepares it for others to follow. By becoming the Mediator between God and mankind and introducing the way for gaining eternal life, Jesus could rightly be called the Chief Agent of life, or a Pioneer of Life. The expression rendered “Chief Agent” indicates that the one going first does so in an official or administrative capacity as a leader or a prince. (A related word is used at Ac 7:27, 35 regarding Moses as a “ruler” in Israel.) As the term is used here, it includes the idea of being the means that God uses to accomplish his purpose. Jesus became “a corresponding ransom” in exchange for many. (1Ti 2:5, 6; Mt 20:28; Ac 4:12) After Jesus was resurrected, he could as High Priest and Judge administer the value of his ransom. The sacrifice allows humans who exercise faith in it to be free from sin and death. Jesus is, therefore, the one through whom the resurrection of the dead takes place. (Joh 5:28, 29; 6:39, 40) That is how he opens up the way to everlasting life. (Joh 11:25; 14:6; Heb 5:9; 10:19, 20) Although some Bible translators render this expression “Author” or “Originator” of life, the Bible clearly shows that Jesus does not fit that description. Rather, he received his life and his authority from God and is used by God.​—Ps 36:9; Joh 6:57; Ac 17:26-28; Col 1:15; Re 3:14.

3:19

Repent . . . and turn around: The Greek word me·ta·no·eʹo, “to repent,” literally means “to change one’s mind,” signifying a change in thinking, attitude, or purpose. In this context, repentance involved a person’s wanting to repair or restore his relationship with God. A sinner who genuinely repents deeply regrets his wrong course and is determined not to repeat his sin. (2Co 7:10, 11; see study notes on Mt 3:2, 8.) Moreover, true repentance moves a sinner to “turn around,” abandoning his wrong course and pursuing a course that is pleasing to God. Both in Hebrew and in Greek, the verbs for “to turn around” (Hebrew, shuv; Greek, streʹpho; e·pi·streʹpho) mean “to return; to turn back (around)” in a literal sense. (Ge 18:10; 50:14; Ru 1:6; Ac 15:36) When used in a positive spiritual sense, however, this may denote turning to God from a wrong way.​—1Ki 8:33; Eze 33:11; see study notes on Ac 15:3; 26:20.

get . . . blotted out: The Greek verb used here has been defined “to cause to disappear by wiping.” In the Bible, it is used in connection with wiping out tears (Re 7:17; 21:4) and erasing names from the book of life (Re 3:5). In this context, it conveys the idea of “to remove so as to leave no trace.” According to some scholars, the image expressed here is that of erasing handwriting.​—Compare Col 2:14, where the same Greek word is rendered “erased.”

seasons: Or “appointed times.” The Greek word kai·rosʹ (here the plural form is rendered “seasons”) may refer to a point of time or a fixed or definite period of time or a “season” marked by certain features. (Mt 13:30; 21:34; Mr 11:13) This Greek term is used of “the appointed time” for Jesus’ ministry to begin (Mr 1:15) and the “appointed time” of his death (Mt 26:18). It is also used with reference to future times or seasons within God’s arrangement or timetable, particularly in relation to Christ’s presence and his Kingdom.​—Ac 1:7; 1Th 5:1.

from Jehovah himself: Available Greek manuscripts literally read “from face of the Lord.” (See App. C.) The context of Ac 3:17-22 indicates that “the Lord” refers, not to Jesus, but to Jehovah God, the one who would “send the Christ.” (Ac 3:20) The Greek word for “Lord” (Kyʹri·os) is also used at Ac 3:22 in a quote from De 18:15, where the Tetragrammaton occurs in the original Hebrew text. (See study note on Ac 3:22.) In the Hebrew Scriptures, the phrase “the face of Jehovah” is a combination of the Hebrew word for “face” and the Tetragrammaton.​—Ge 3:8; Ex 34:24; Jg 5:5; Ps 34:16; La 4:16; see App. C3 introduction; Ac 3:19.

3:21

hold this one within itself: Or “receive this one.” This apparently refers to the time during which Jesus would wait at God’s right hand in heaven until the times of restoration would begin.​—Ps 110:1, 2; Lu 21:24; Heb 10:12, 13.

the times of restoration: The Greek word for “restoration” (a·po·ka·taʹsta·sis), in some Bible translations rendered “restitution,” comes from a·poʹ, meaning “back” or “again,” and ka·thiʹste·mi, literally meaning “to set down.” The corresponding verb is translated “restoring” at Ac 1:6. Josephus used the Greek word for “restoration” in referring to the return of the Jews from their exile in Babylon. In papyrus writings, the word is used of the repair of certain buildings, the restoration of estates to rightful owners, and the balancing of accounts. Ac 3:21 does not specify what things would be restored, so this restoration of all things must be ascertained by a study of God’s message spoken through his prophets of old. Restoration is a recurring theme in the writings of the Hebrew prophets. Through them, Jehovah promised a land restored and repopulated, fertile, protected from wild beasts and enemy attacks. He described their restored land as a paradise! (Isa 65:25; Eze 34:25; 36:35) Above all, the temple would be rebuilt, and pure worship would be reestablished. (Isa 2:1-5; Mic 4:1-5) The foretold restoration would include both a spiritual and a physical restoration.

3:22

Jehovah: In this quote from De 18:15, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. It is worth noting that when this quote occurs in an early fragment of the Septuagint (in the collection Papyrus Fouad Inv. 266), the divine name is written in square Hebrew characters () within the Greek text. This fragment is dated to the first century B.C.E. (See App. A5.) Also a number of translations of the Christian Greek Scriptures into Hebrew (referred to as J^{7, 8, 10-12, 14-18, 20, 22-24, 28} in App. C4) use the Tetragrammaton here. So although existing manuscripts of the Christian Greek Scriptures use Kyʹri·os (Lord) here, there are good reasons for using the divine name in the main text.​—See App. C.

3:23

anyone: Or “any soul.” The Greek word psy·kheʹ, traditionally rendered “soul,” here refers to an individual or a person. (See Glossary, “Soul.”) This is one of several verses in the Christian Greek Scriptures that speak of the “soul” (psy·kheʹ) as mortal and destructible.​—See study notes on Mt 2:20; Mr 3:4; Lu 6:9; see also Heb 10:39, ftn.; Jas 5:20, ftn.

3:25

offspring: Lit., “seed.”​—See App. A2.

ACTS

Study Notes​—Chapter 4

4:1

the two: Lit., “they,” that is, Peter and John.

the captain of the temple: Also mentioned at Ac 5:24, 26. By the first century C.E., this official position was held by a priest who was second in authority to the high priest. The temple captain was in charge of the priests serving at the temple. He also maintained order in and around the temple by means of what may be called a temple police force made up of Levites. Subordinate captains oversaw the Levites who opened the temple gates in the morning and closed them at night. These guards protected the temple treasury, generally kept the crowds in order, and ensured that no one entered restricted areas. There were 24 divisions of Levites. Each division served a week at a time in rotation, twice a year, and likely had a captain who answered to the captain of the temple. The temple captains were men of influence. They are mentioned along with the chief priests who conspired to have Jesus put to death. On the night Jesus was betrayed, they came with their forces to arrest him.​—Lu 22:4 (see study note), 52.

4:5

elders: See study note on Mt 16:21.

4:6

Annas the chief priest: Annas was appointed high priest about 6 or 7 C.E. by Quirinius, the Roman governor of Syria, and served until about 15 C.E. Even after Annas was deposed by the Romans and no longer held the official title of high priest, he apparently continued to exercise great power and influence as high priest emeritus and was the predominant voice of the Jewish hierarchy. Five of his sons held the office of high priest, and his son-in-law Caiaphas served as high priest from about 18 C.E. to about 36 C.E. (See study note on Lu 3:2.) At Joh 18:13, 19, Annas is referred to as “the chief priest.” The same Greek word (ar·khi·e·reusʹ) could be used with regard to both the current high priest and a prominent member of the priesthood, including a deposed high priest.​—See Glossary, “Chief priest.”

Caiaphas: This high priest, appointed by the Romans, was a skillful diplomat who held office longer than any of his immediate predecessors. He was appointed about 18 C.E. and remained in office until about 36 C.E. He was the one who examined Jesus and handed him over to Pilate. (Mt 26:3, 57; Joh 11:49; 18:13, 14, 24, 28) This is the only time he is mentioned by name in the book of Acts. Elsewhere in Acts he is referred to as “the high priest.”​—Ac 5:17, 21, 27; 7:1; 9:1.

4:10

the Nazarene: See study note on Mr 10:47.

executed on a stake: Or “fastened on a stake (pole).”​—See study note on Mt 20:19 and Glossary, “Stake”; “Torture stake.”

4:11

the chief cornerstone: See study note on Mt 21:42.

4:13

outspokenness: Or “boldness; fearlessness.” The Greek word par·re·siʹa has also been rendered “freeness of speech; confidence.” (Ac 28:31; 1Jo 5:14) This noun and the related verb par·re·si·aʹzo·mai, often rendered “speak boldly (with boldness),” occur several times in the book of Acts and convey an identifying mark of the preaching done by the early Christians.​—Ac 4:29, 31; 9:27, 28; 13:46; 14:3; 18:26; 19:8; 26:26.

uneducated: Or “unlettered.” While the Greek term used here (a·gramʹma·tos) can mean illiterate, in this context it likely refers to those not educated in rabbinic schools. It appears that most Jews in the first century could read and write, in part because many schools were held in synagogues. Like Jesus, though, Peter and John had not studied at the rabbinic schools. (Compare Joh 7:15.) The religious elite in Jesus’ day felt that these schools were the only acceptable places for receiving a religious education. The Sadducees and the Pharisees no doubt felt that Peter and John were unqualified to teach or to expound the Law to the people. In addition, both of these disciples came from Galilee​—an area where most people were farmers, shepherds, and fishermen. The religious leaders and others from Jerusalem and Judea apparently looked down on people from that region and viewed Peter and John as “uneducated” and “ordinary.” (Joh 7:45-52; Ac 2:7) God did not view them that way. (1Co 1:26-29; 2Co 3:5, 6; Jas 2:5) Before his death, Jesus had educated and trained them and his other disciples extensively. (Mt 10:1-42; Mr 6:7-13; Lu 8:1; 9:1-5; 10:1-42; 11:52) After his resurrection, he continued to teach his disciples by means of holy spirit.​—Joh 14:26; 16:13; 1Jo 2:27.

4:15

the Sanhedrin hall: Or “the Sanhedrin.”​—See study note on Lu 22:66.

4:22

miracle: Or “sign.” Here the Greek word se·meiʹon, often rendered “sign,” refers to a miraculous event that gives evidence of divine backing.

4:24

Sovereign Lord: The Greek word de·spoʹtes has the basic meaning “lord; master; owner.” (1Ti 6:1; Tit 2:9; 1Pe 2:18) When used in direct address to God, as here and at Lu 2:29 and Re 6:10, it is rendered “Sovereign Lord” to denote the excellence of his lordship. Other translations have used such terms as “Lord,” “Master,” “Sovereign,” or “Ruler (Master; Lord) of all.” Some translations of the Christian Greek Scriptures into Hebrew use the Hebrew term ʼAdho·naiʹ (Sovereign Lord), but at least one such translation uses the Tetragrammaton here.

4:26

Jehovah: In this quote from Ps 2:2, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. C.

his anointed one: Or “his Christ; his Messiah.” The Greek term used here is Khri·stosʹ, from which the title “Christ” is derived. At Ps 2:2, quoted here, the corresponding Hebrew term, ma·shiʹach (anointed one), is used. From this term the title “Messiah” is derived.​—See study notes on Lu 2:26; Joh 1:41; Ac 4:27.

4:27

whom you anointed: Or “whom you made Christ (Messiah).” The title Khri·stosʹ (Christ) comes from the Greek verb khriʹo, which is used here. It literally refers to pouring oil on someone. In the Christian Greek Scriptures, it is used only in a sacred and figurative sense, referring to God’s setting a person aside for a special assignment under His direction. This Greek verb also occurs at Lu 4:18; Ac 10:38; 2Co 1:21; and Heb 1:9. Another Greek word, a·leiʹpho, refers to the applying of literal oil or ointment to the body, such as when it was used after washing, applied as a medicine, or poured on a body to prepare it for burial.​—Mt 6:17; Mr 6:13; 16:1; Lu 7:38, 46; Jas 5:14.

4:29

Jehovah: These words are part of a prayer addressed to the “Sovereign Lord” (Ac 4:24b), a term that is rendered from the Greek word de·spoʹtes and that is also used to address God in a prayer recorded at Lu 2:29. In this prayer in Acts, Jesus is called “your holy servant.” (Ac 4:27, 30) The disciples’ prayer includes a quote from Ps 2:1, 2, where the divine name is used. (See study note on Ac 4:26.) In addition, this request that Jehovah give attention to their threats, that is, the threats of the Sanhedrin, uses terms that are similar to those used in prayers recorded in the Hebrew Scriptures, such as at 2Ki 19:16, 19 and Isa 37:17, 20, where the divine name is used.​—See App. C3 introduction; Ac 4:29.

4:30

wonders: Or “portents.”​—See study note on Ac 2:19.

4:31

had made supplication: Or “had prayed earnestly (pleadingly).” The Greek verb deʹo·mai refers to the offering of earnest prayer coupled with intense feeling. The related noun deʹe·sis, rendered “supplication,” has been defined as “humble and earnest entreaty.” In the Christian Greek Scriptures, the noun is used exclusively in addressing God. Even Jesus “offered up supplications and also petitions, with strong outcries and tears, to the One who was able to save him out of death.” (Heb 5:7) The use of the plural “supplications” indicates that Jesus implored Jehovah more than once. For example, in the garden of Gethsemane, Jesus prayed repeatedly and fervently.​—Mt 26:36-44; Lu 22:32.

the word of God: This expression appears many times in the book of Acts. (Ac 6:2, 7; 8:14; 11:1; 13:5, 7, 46; 17:13; 18:11) Here the term “the word of God” refers to the Christian message originating with Jehovah God and featuring the important role of Jesus Christ in the outworking of God’s purpose.

4:32

were of one heart and soul: This expression describes the unity and harmony among the multitude of believers. At Php 1:27, the expression “with one soul” could also be rendered “with one purpose” or “as one man.” In the Hebrew Scriptures, the expression “one heart” is used at 1Ch 12:38, ftn., and at 2Ch 30:12, ftn., to describe unified desire and action. Also, the expressions “heart” and “soul” are often mentioned together to represent the entire inner person. (De 4:29; 6:5; 10:12; 11:13; 26:16; 30:2, 6, 10) The Greek phrase is used here in a similar way and could be rendered “they were completely united in thinking and purpose.” This was in harmony with Jesus’ prayer that his followers be united despite their diverse backgrounds.​—Joh 17:21.

4:36

Son of: In Hebrew, Aramaic, and Greek, the phrase “son(s) of” can be used to indicate a prominent quality or characteristic that distinguishes a person or to describe a group of people. For example, at De 3:18, “valiant men,” or courageous warriors, are literally called “sons of ability.” At Job 1:3, the expression rendered “people of the East” is literally “sons of the East.” The expression “a worthless man” at 1Sa 25:17 renders the literal expression “a son of belial,” that is, “a son of worthlessness.” In the Christian Greek Scriptures, those who pursue a certain course of conduct or who manifest a certain characteristic are designated by such expressions as “sons of the Most High,” “sons of light and sons of day,” and “sons of disobedience.”​—Lu 6:35; 1Th 5:5; Eph 2:2.

Son of Comfort: Or “Son of Encouragement.” The translation of the surname Barnabas, given to one of the disciples named Joseph. Since Joseph was a common name among the Jews, the apostles may have given him the name Barnabas for practical reasons. (Compare Ac 1:23.) As explained in the study note on Son of in this verse, the expression was sometimes used to indicate a prominent quality or characteristic that distinguishes a person. The surname Son of Comfort apparently highlights Joseph’s outstanding ability to encourage and comfort others. Luke reports that Joseph (Barnabas) was sent out to the congregation in Antioch of Syria and began to “encourage” his fellow believers. (Ac 11:22, 23) The Greek verb here rendered “encourage” (pa·ra·ka·leʹo) is related to the Greek word for “Comfort” (pa·raʹkle·sis) used at Ac 4:36.​—See study note on Son of in this verse.

ACTS

Study Notes​—Chapter 5

5:3

emboldened you: Lit., “filled your heart.” In this context, the Greek expression conveys the meaning “to dare to do something; to embolden.” It may reflect a Hebrew idiom with the same meaning. For example, at Es 7:5, the Hebrew phrase “has filled his heart to” is rendered “has dared to,” and at Ec 8:11, this idiom is rendered “the heart . . . becomes emboldened to do bad.”

5:9

the spirit of Jehovah: The expression “the spirit of Jehovah” (or, “Jehovah’s spirit”) occurs several times in the Hebrew Scriptures. (Some examples are found at Jg 3:10; 6:34; 11:29; 13:25; 14:6; 15:14; 1Sa 10:6; 16:13; 2Sa 23:2; 1Ki 18:12; 2Ki 2:16; 2Ch 20:14; Isa 11:2; 40:13; 63:14; Eze 11:5; Mic 2:7; 3:8.) The expression “Jehovah’s spirit” is found at Lu 4:18 as part of a quote from Isa 61:1. There and in other Hebrew Scripture occurrences, the original Hebrew text uses the Tetragrammaton together with the word for “spirit.” The reasons why the New World Translation uses the expression “the spirit of Jehovah” in the main text, although available Greek manuscripts of Ac 5:9 read “the spirit of Lord,” are explained in App. C1 and C3 introduction; Ac 5:9.

5:11

congregation: This is the first occurrence of the Greek word ek·kle·siʹa in the book of Acts. The term comes from two Greek words, ek, meaning “out,” and ka·leʹo, meaning “to call.” It refers to a group of people called together for a particular purpose or activity, so the term well describes the newly established Christian congregation. (See Glossary.) The word ek·kle·siʹa is used at Mt 16:18 (see study note), where Jesus foretells the formation of the Christian congregation made up of anointed Christians. They are living stones who are “being built up into a spiritual house.” (1Pe 2:4, 5) In the Christian Greek Scriptures, the term applies not only to the composite group of anointed Christians but also to all Christians living in a geographic area or to Christians making up a local congregation. In the context of Ac 5:11, the term refers to the Christian congregation in Jerusalem.​—See study note on Ac 7:38.

5:12

wonders: Or “portents.”​—See study note on Ac 2:19.

5:19

Jehovah’s angel: Starting at Ge 16:7, this phrase is often found in the Hebrew Scriptures as a combination of the Hebrew word for “angel” and the Tetragrammaton. When it occurs at Zec 3:5, 6 in an early copy of the Septuagint, the Greek word agʹge·los (angel; messenger) is followed by the divine name written in Hebrew characters. This fragment, found in a cave in Nahal Hever, Israel, in the Judean Desert, is dated between 50 B.C.E. and 50 C.E. The reasons why the New World Translation uses the expression “Jehovah’s angel” in the main text, although available Greek manuscripts of Ac 5:19 read “Lord’s angel,” are explained in App. C1 and C3 introduction; Ac 5:19.

5:21

the entire assembly of elders: Or “the entire council (body) of elders.” The Greek word ge·rou·siʹa used here is related to the term geʹron (lit., “old man”), which is found at Joh 3:4. Both terms are used only once in the Christian Greek Scriptures. Some consider the expression “assembly of elders” to be synonymous with the Sanhedrin, the Jewish high court in Jerusalem, which was made up of chief priests, scribes, and elders. (See study note on Lu 22:66.) However, in this context, the two expressions, “the Sanhedrin” and the “assembly of elders,” should apparently be viewed as two entities that were not mutually exclusive. Some members of the “assembly of elders” might officially have been members of the Sanhedrin, while others might have played an advisory role to the Sanhedrin.

the sons of Israel: Or “the people of Israel; the Israelites.”​—See Glossary, “Israel.”

5:24

the captain of the temple: See study note on Ac 4:1.

5:30

a stake: Or “a tree.” The Greek word xyʹlon (lit., “wood”) is here used as a synonym for the Greek word stau·rosʹ (rendered “torture stake”) and describes the instrument of execution to which Jesus was nailed. In the Christian Greek Scriptures, Luke, Paul, and Peter used the word xyʹlon in this sense five times altogether. (Ac 5:30; 10:39; 13:29; Ga 3:13; 1Pe 2:24) In the Septuagint, xyʹlon is used at De 21:22, 23 to translate the corresponding Hebrew word ʽets (meaning “tree; wood; piece of wood”) in the sentence “and you have hung him on a stake.” When Paul quotes this scripture at Ga 3:13, xyʹlon is used in the sentence: “Accursed is every man hung upon a stake.” This Greek word is also used in the Septuagint at Ezr 6:11 (1 Esdras 6:31, LXX) to translate the Aramaic word ʼaʽ, corresponding to the Hebrew term ʽets. There it is said regarding violators of a Persian king’s decree: “A timber will be pulled out of his house and he will be lifted up and fastened to it.” The fact that Bible writers used xyʹlon as a synonym for stau·rosʹ provides added evidence that Jesus was executed on an upright stake without a crossbeam, for that is what xyʹlon in this special sense means.

5:31

Chief Agent: The Greek term used here (ar·khe·gosʹ) basically means “chief leader; one who goes first.” It is used four times in the Bible, all referring to Jesus. (Ac 3:15; 5:31; Heb 2:10; 12:2) Here it is used along with the title “Savior.”​—See study note on Ac 3:15.

5:33

they were infuriated: Or “they felt cut.” The Greek expression occurs only here and at Ac 7:54. It literally means “to be sawn through” but is used figuratively in both occurrences to describe a strong emotional response.

5:34

Gamaliel: A Law teacher mentioned twice in Acts, here and at Ac 22:3. He is thought to be Gamaliel the Elder, as he is known in non-Biblical sources. Gamaliel was the grandson, or possibly the son, of Hillel the Elder, who is credited with developing a more liberal school of thought among the Pharisees. Gamaliel was so highly esteemed among the people that he is said to be the first to be called by the honorific title “Rabban.” Therefore, he greatly influenced the Jewish society of his time by training many sons of Pharisees, such as Saul of Tarsus. (Ac 22:3; 23:6; 26:4, 5; Ga 1:13, 14) He often interpreted the Law and traditions in a way that appears to have been comparatively broad-minded. For example, he is said to have enacted laws protecting wives against unprincipled husbands and defending widows against unprincipled children. He is also said to have argued that poor non-Jews should have the same gleaning rights as poor Jews. This tolerant attitude is evident in the way Gamaliel treated Peter and the other apostles. (Ac 5:35-39) Rabbinic records show, however, that Gamaliel placed greater emphasis on rabbinic tradition than on the Holy Scriptures. Therefore, on the whole, his teachings were similar to those of most of his rabbinic forefathers and the religious leaders of his day.​—Mt 15:3-9; 2Ti 3:16, 17; see Glossary, “Pharisees”; “Sanhedrin.”

5:40

flogged: Or “beat.” This beating probably refers to the Jewish punishment of “40 strokes less one.”​—2Co 11:24; De 25:2, 3.

5:42

from house to house: This expression translates the Greek phrase katʼ oiʹkon, literally, “according to house.” Several lexicons and commentators state that the Greek preposition ka·taʹ can be understood in a distributive sense. For example, one lexicon says that the phrase refers to “places viewed serially, distributive use . . . from house to house.” (A Greek-English Lexicon of the New Testament and Other Early Christian Literature, Third Edition) Another reference says that the preposition ka·taʹ is “distributive (Acts 2:46; 5:42: . . . house to house/in the [individual] houses.” (Exegetical Dictionary of the New Testament, edited by Horst Balz and Gerhard Schneider) Bible scholar R.C.H. Lenski made the following comment: “Never for a moment did the apostles cease their blessed work. ‘Every day’ they continued, and this openly ‘in the Temple’ where the Sanhedrin and the Temple police could see and hear them, and, of course, also κατ’ οἴκον, which is distributive, ‘from house to house,’ and not merely adverbial, ‘at home.’” (The Interpretation of the Acts of the Apostles, 1961) These sources support the sense that the disciples’ preaching was distributed from one house to another. A similar use of ka·taʹ occurs at Lu 8:1, where Jesus is said to have preached “from city to city and from village to village.” This method of reaching people by going directly to their homes brought outstanding results.​—Ac 6:7; compare Ac 4:16, 17; 5:28.

declaring the good news: The Greek verb eu·ag·ge·liʹzo·mai, used here, is related to the noun eu·ag·geʹli·on, “good news.” In the Christian Greek Scriptures, an important aspect of the good news is closely linked with God’s Kingdom, the theme of Jesus’ preaching and teaching work, and with the salvation by faith in Jesus Christ. In the book of Acts, the Greek verb eu·ag·ge·liʹzo·mai occurs numerous times, emphasizing the preaching work.​—Ac 8:4, 12, 25, 35, 40; 10:36; 11:20; 13:32; 14:7, 15, 21; 15:35; 16:10; 17:18; see study notes on Mt 4:23; 24:14.

ACTS

Study Notes​—Chapter 6

6:1

the Greek-speaking Jews: Lit., “the Hellenists.” The Greek word Hel·le·ni·stesʹ is not found in Greek or Hellenistic Jewish literature, but the context supports the rendering “Greek-speaking Jews,” as is true of many lexicons. At the time, all the Christian disciples in Jerusalem, including those who spoke Greek, were of Jewish descent or were Jewish proselytes. (Ac 10:28, 35, 44-48) The term rendered “Greek-speaking Jews” is used in contrast with a term rendered “Hebrew-speaking Jews” (lit., “Hebrews”; plural form of the Greek word E·braiʹos). Therefore, “the Hellenists” were Jews who communicated with one another in Greek and who had come to Jerusalem from various parts of the Roman Empire, perhaps including the Decapolis. In contrast, most Hebrew-speaking Jews were probably Judeans and Galileans. These two groups of Jewish Christians likely had somewhat different cultural backgrounds.​—See study note on Ac 9:29.

the Hebrew-speaking Jews: Lit., “the Hebrews.” The Greek word E·braiʹos (singular) refers in general to an Israelite, a Hebrew. (2Co 11:22; Php 3:5) In this context, though, the term refers to Hebrew-speaking Jewish Christians in contrast with Greek-speaking Jewish Christians.​—See study note on the Greek-speaking Jews in this verse and study note on Joh 5:2.

in the daily distribution: Or “in the daily service (ministry).” The Greek word di·a·ko·niʹa, often rendered “ministry,” is here used for an aspect of the ministry that involves caring materially for needy brothers and sisters inside the congregation.​—See study note on Ac 6:2, where the related verb di·a·ko·neʹo is rendered “to distribute food”; see also study note on Lu 8:3.

6:2

right: Lit., “pleasing.” It would not have been pleasing either to God or to the apostles to neglect “the ministry of the word” of God.​—Ac 6:4.

to distribute food: Or “to minister; to serve.” The Greek word di·a·ko·neʹo here describes an aspect of the ministry that involves caring materially for needy but deserving fellow believers inside the congregation.​—See study note on Ac 6:1, where the related noun di·a·ko·niʹa is rendered “distribution”; see also study note on Lu 8:3.

6:3

reputable men: Or “men who are well-reported-on; men with a good reputation.” Here the passive form of the Greek verb mar·ty·reʹo (“to bear witness”) is used. Qualified men were needed because the work likely involved not only serving food but also handling money, purchasing supplies, and keeping careful records. These men were said to be full of spirit and wisdom, showing evidence of being guided by God’s spirit and godly wisdom in their lives. The situation here was a sensitive one. Difficulties and differences already existed in the congregation, so experienced men who showed good judgment, discretion, and understanding were needed. One of these men was Stephen, and his defense before the Sanhedrin indicates that he was well-qualified.​—Ac 7:2-53.

6:4

the ministry of the word: The same Greek word for “ministry” (di·a·ko·niʹa) is used at Ac 6:1 and 6:4. It is therefore obvious that two kinds of ministry are involved here​—the impartial distribution of food supplies for those in need and the supplying of spiritual food from God’s Word. The apostles discerned that it would not be proper for them to devote their time to distributing physical food instead of focusing on their primary ministry, that of providing the congregation with spiritual food by means of prayerful study, research, teaching, and shepherding. They knew that caring for the physical needs of the destitute widows in the congregation was a necessary part of a Christian’s ministry. Later, Jehovah inspired James to write that those who want to worship God acceptably must “look after orphans and widows in their tribulation.” (Jas 1:27) However, the apostles also recognized that their priority was to care for the spiritual needs of all the disciples, including the widows.

6:5

Stephen, . . . Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus: All seven of these names are Greek, raising the possibility that from among all the qualified men available in the Jerusalem congregation, the apostles selected Greek-speaking Jews or proselytes. However, Nicolaus is the only one called a proselyte of Antioch, which suggests that he may have been the only non-Jew of the group. The Greek names of the others were common even among natural Jews. Still, the apostles, acting as a governing body, seem to have chosen these particular men out of consideration for the feelings of the Greek-speaking Jews.​—Ac 6:1-6.

Antioch: This city, mentioned here for the first time in the Bible, lay some 500 km (300 mi) N of Jerusalem. Antioch became the capital of the Roman province of Syria in 64 B.C.E. By the first century C.E., it was the third-largest city in the Roman Empire, after Rome and Alexandria. While Antioch of Syria was admired for its beauty and its extensive political, commercial, and cultural influence, the city also acquired a reputation for moral corruption. A sizable population of Jews in Antioch reportedly made many proselytes among the Greek-speaking people there. Nicolaus became such a proselyte and later converted to Christianity. Barnabas and the apostle Paul spent a year teaching in Antioch, and Paul used that city as the base from which he launched his missionary tours. It was first in Antioch that Christ’s followers “were by divine providence called Christians.” (See study notes on Ac 11:26.) This Antioch is not to be confused with Antioch in Pisidia, mentioned at Ac 13:14.​—See study note on Ac 13:14 and App. B13.

6:6

they laid their hands on them: In the Hebrew Scriptures, the laying on of hands was done either to a person or to an animal and had a variety of meanings. (Ge 48:14; Le 16:21; 24:14) In connection with humans, it was usually a gesture to indicate that the person was being recognized in a special way or designated for a special purpose. (Nu 8:10) For example, Moses laid his hand on Joshua as a way to acknowledge him as Moses’ successor. As a result, Joshua became “full of the spirit of wisdom” and was able to lead Israel properly. (De 34:9) In the account recorded here at Ac 6:6, the apostles laid their hands on the men whom they appointed to positions of responsibility. The apostles did so only after praying about the matter, showing that they wanted God’s guidance. Later, the members of a body of congregation elders appointed Timothy to a special position of service by laying their hands on him. (1Ti 4:14) Timothy too was authorized to appoint others by laying his hands on them, but only after he had carefully considered their qualifications.​—1Ti 5:22.

6:8

wonders: Or “portents.”​—See study note on Ac 2:19.

6:9

Synagogue of the Freedmen: During Roman rule, a “freedman” was a person who had been set free from slavery. It has been suggested that those who belonged to this synagogue were Jews who had been taken captive by the Romans and then later were emancipated. Another view is that these were freed slaves who had become Jewish proselytes.

6:12

elders: See study note on Mt 16:21.

6:14

the Nazarene: See study note on Mr 10:47.

6:15

like an angel’s face: Both the Hebrew and the Greek terms rendered “angel” mean “messenger.” (See study note on Joh 1:51.) Since angels bear messages from God, they have reason to be fearless and serene, confident that they have divine backing. Similarly, Stephen’s facial expression was that of a messenger of God. It gave no indication of guilt. Instead, he was serene, and his expression showed that he had confidence in the backing of Jehovah, “the God of glory.”​—Ac 7:2.

ACTS

Study Notes​—Chapter 7

7:1

the high priest: That is, Caiaphas.​—See study note on Ac 4:6.

7:3

Go out from your land: When speaking to the Sanhedrin, Stephen says that Abraham was given this command when “the God of glory appeared to our forefather Abraham while he was in Mesopotamia, before he took up residence in Haran.” (Ac 7:2) Abraham (first known as Abram) was originally from the Chaldean city of Ur. As Stephen indicated, that was apparently where Abraham was first told to go out from his land. (Ge 11:28, 29, 31; 15:7; 17:5; Ne 9:7) The account at Ge 11:31–12:3 may give the impression that this command was first given after the death of Abraham’s father, Terah, when Abraham had temporarily settled in Haran. However, in view of that account, taken together with Stephen’s comment here, it is reasonable to conclude that Jehovah gave Abraham this command when he was still in Ur and then repeated the command while Abraham was living in Haran.

7:4

God: Lit., “He,” referring to “the God of glory” in verse 2.

7:5

offspring: Lit., “seed.”​—See App. A2.

7:6

offspring: Lit., “seed.”​—See App. A2.

afflict them for 400 years: At Ge 15:13, which is quoted here, God told Abram (Abraham) that his descendants would be enslaved and afflicted for 400 years. This period ended when Jehovah freed the Israelites from slavery in Egypt on Nisan 14, 1513 B.C.E., so it must have begun in 1913 B.C.E. Bible chronology indicates that in that year, Abraham’s offspring Isaac​—who was about five years old at the time​—began to be mocked and mistreated by Ishmael, his half brother. Ishmael was born some 19 years earlier to Sarai’s (Sarah’s) Egyptian servant Hagar. Ishmael may have taunted his younger brother because Isaac was to receive the firstborn’s inheritance even though Ishmael was born first. (Ge 16:1-4; 21:8-10) Paul later described Ishmael’s treatment of Isaac as persecution. (Ga 4:29) Apparently, it was severe enough for Jehovah to approve of Sarah’s demand that Abraham drive Ishmael and his mother away. (Ge 21:11-13) So Isaac was the first of Abraham’s offspring to experience the foretold affliction. Therefore, this incident, recorded in detail in the divine record, apparently marks the commencement of the prophesied 400-year period of affliction that would not end until the Exodus.

7:7

offer sacred service to me: Or “worship me.” The Greek verb la·treuʹo basically denotes serving but in some contexts may be rendered “to worship.” The second part of the verse alludes to Ex 3:12, where the corresponding Hebrew verb can be rendered “serve” or “worship.” (Ex 3:12; ftn.) In Scriptural usage, the Greek word la·treuʹo generally refers to serving God or to service connected with worship of God (Mt 4:10; Lu 1:74; 2:37; 4:8; Ro 1:9; Php 3:3; 2Ti 1:3; Heb 9:14; 12:28; Re 7:15; 22:3), including service at the sanctuary or temple (Heb 8:5; 9:9; 10:2; 13:10). In a few cases, it refers to false worship​—rendering service to, or worshipping, created things.​—Ac 7:42; Ro 1:25.

7:8

and Isaac became the father of Jacob: The Greek text does not repeat either of the two preceding verbs “became the father of” and “circumcised.” Therefore, either or both of these verbs could be implied in the last part of the verse. Thus, it is also possible to render that part of the verse: “And Isaac did the same with [that is, circumcised] Jacob, and Jacob with the 12 family heads.”

family heads: Or “patriarchs.” The Greek word pa·tri·arʹkhes occurs four times in the Christian Greek Scriptures. Here it refers to Jacob’s 12 sons (Ge 35:23-26), and it is also used with regard to David (Ac 2:29) and Abraham (Heb 7:4).

7:14

75 persons in all: Stephen may not be quoting a particular verse from the Hebrew Scriptures when he gives the total number of Jacob’s family in Egypt as 75. This figure is not found in the Masoretic text of the Hebrew Scriptures. Ge 46:26 says: “All those who descended from Jacob and went into Egypt with him, aside from the wives of Jacob’s sons, were 66.” Verse 27 continues: “All the people of the house of Jacob who came into Egypt were 70.” Here the people are counted in two different ways, the first figure apparently including only his natural descendants and the second figure giving the total of those who came into Egypt. The number of Jacob’s descendants is also mentioned at Ex 1:5 and De 10:22, where the figure “70” is given. Stephen apparently gives a third figure that includes more of Jacob’s extended family. Some suggest that it includes sons and grandsons of Joseph’s sons Manasseh and Ephraim, who are mentioned in the Septuagint translation of Ge 46:20. Others suggest that it includes the wives of Jacob’s sons, who are specifically excluded from the figure given at Ge 46:26. So the figure “75” may be a grand total. This figure, though, may have a basis in copies of the Hebrew Scriptures circulating in the first century C.E. For years, scholars have known that “75” was the figure given at Ge 46:27 and Ex 1:5 in the Greek Septuagint. Additionally, in the 20th century, two Dead Sea Scroll fragments of Ex 1:5 in Hebrew were discovered, and they also use the figure “75.” Stephen’s figure may be based on one of those ancient texts. Regardless of which idea is correct, Stephen’s figure simply reflects a different way of counting the total number of Jacob’s descendants.

persons: Or “souls.” The Greek word psy·kheʹ, traditionally rendered “soul,” here refers to a living person.​—See Glossary, “Soul,” and App. A2.

7:20

divinely beautiful: The Greek expression used here literally means “beautiful to God.” This phrase reflects a Semitic idiom used to refer to what is superlative. In this context, it may convey a dual idea of being “extremely beautiful” and of being “beautiful in the sight of God.” (Compare Ex 2:2.) Some scholars suggest that the expression could refer not only to a person’s physical attributes but also to the inner qualities that God sees in a person. A similar construction occurs at Jon 3:3 where, according to a literal rendering of the Hebrew text, Nineveh is described as “a city great to God,” conveying the idea of “a very large city.”​—For other examples, see Ge 23:6; ftn.; Ps 36:6; ftn.

7:22

instructed in all the wisdom of the Egyptians: Stephen’s speech before the Sanhedrin includes a number of facts of Jewish history that are not found in the Hebrew Scriptures. For example, Stephen alone speaks of Moses’ Egyptian education. For other details in Stephen’s talk that are not included in the Hebrew Scriptures, see study notes on Ac 7:23, 30, 53.

7:23

reached the age of 40: Stephen’s speech before the Sanhedrin includes a number of facts concerning Jewish history that are not found in the Hebrew Scriptures. For example, Stephen reveals that Moses was 40 years of age when he fled Egypt. For other details in Stephen’s speech that are not included in the Hebrew Scriptures, see study notes on Ac 7:22, 30, 53.

it came into his heart: Or “the thought came to him; he decided.” This Greek expression reflects a Hebrew idiom.​—Compare Isa 65:17; Jer 3:16.

the sons of Israel: Or “people of Israel; the Israelites.”​—See Glossary, “Israel.”

7:30

40 years: The Hebrew Scriptures do not explicitly state how many years Moses stayed in Midian. But here Stephen reveals facts of Jewish history not previously recorded in the Scriptures. He states that Moses was 40 years of age when he fled to Midian (Ex 2:11; Ac 7:23) and that he stayed there until an additional 40 years had passed or were near completion. So the period referred to here apparently runs from 1553 to 1513 B.C.E. Stephen’s account agrees with the statement that Moses was 80 years old when he spoke to Pharaoh (Ex 7:7) and led the people of Israel out of Egypt. It also harmonizes with the statement that Moses was 120 years old when he died after spending 40 years in the wilderness.​—De 34:7; Ac 7:36.

an angel: Stephen is here referring to the account at Ex 3:2, where the original Hebrew text says “Jehovah’s angel.” Most Greek manuscripts read “an angel” here, but a few manuscripts and a few ancient translations into other languages have a reading that can be rendered “an angel of [the] Lord [or, “of Jehovah”].” A number of translations of the Christian Greek Scriptures into Hebrew (referred to as J^{7, 8, 10-12, 14-17, 28} in App. C4) use the Tetragrammaton here and read “Jehovah’s angel.”

7:31

Jehovah’s voice: This part of Stephen’s speech (Ac 7:30-34) refers to the account at Ex 3:2-10. In verse 4, “Jehovah” calls out to Moses by means of His angel, and in verse 6, “Jehovah” tells him what is quoted at Ac 7:32. The phrase “the voice of Jehovah” is often found in the Hebrew Scriptures as a combination of the Hebrew word for “voice” and the Tetragrammaton. (Some examples are Ge 3:8; Ex 15:26; De 5:25; 8:20; 15:5; 18:16; 26:14; 27:10; 28:1, 62; Jos 5:6; 1Sa 12:15; 1Ki 20:36; Ps 106:25; Isa 30:31; Jer 3:25; Da 9:10; Zec 6:15.) It is worth noting that when the expression “voice of Jehovah” occurs at De 26:14; 27:10; 28:1, 62 in a first-century B.C.E. fragment of the Septuagint (in the collection Papyrus Fouad Inv. 266), the divine name is written in square Hebrew characters within the Greek text. The reasons why the New World Translation uses the expression “Jehovah’s voice” in the main text, although available Greek manuscripts of Ac 7:31 read “Lord’s voice,” are explained in App. C1 and C3 introduction; Ac 7:31.

7:33

Jehovah said to him: The context of the original account referred to by Stephen is Ex 3:2-10, where it is clear that Jehovah is the one speaking by means of His angel. Although most of the content of this verse is taken from Ex 3:5, an equivalent of the introductory phrase can be found in the original Hebrew text at Ex 3:7, literally reading: “And Jehovah said.”​—See App. C3 introduction; Ac 7:33.

7:35

deliverer: Or “redeemer; liberator.” The Greek word ly·tro·tesʹ comes from the verb ly·troʹo·mai, meaning “to set free; to deliver.” It is also related to the noun lyʹtron, meaning “ransom.” (See study note on Mt 20:28.) The verb form is used with regard to the deliverance granted through Jesus Christ (Lu 24:21; Tit 2:14, ftn.; 1Pe 1:18, ftn.), who was foretold to be a prophet like Moses (De 18:15; Ac 7:37). Just as Moses was the deliverer of the Israelites from Egypt, so Jesus Christ is the Deliverer of all mankind by means of his ransom sacrifice.

7:36

wonders: Or “portents.”​—See study note on Ac 2:19.

for 40 years: These 40 years run from 1513 B.C.E., the time of the Exodus, to 1473 B.C.E. when the Israelites entered the Promised Land. Before and during these 40 years, Moses performed wonders and signs. For example, when Moses returned to Egypt, he first performed signs before all the Israelite elders. (Ex 4:29-31) Then, in the time leading up to the Exodus, Moses was instrumental in performing great wonders and signs before Pharaoh and all the people of Egypt. Later, he played a role when Pharaoh and his army were destroyed in the Red Sea. (Ex 14:21-31; 15:4; De 11:2-4) One of the most remarkable signs associated with Moses was the daily provision of manna in the wilderness. This miracle continued for 40 years until the people began eating some of the produce of the land of Canaan, early in the year 1473 B.C.E.​—Ex 16:35; Jos 5:10-12.

7:37

the sons of Israel: Or “the people of Israel; the Israelites.”​—See Glossary, “Israel.”

God: In this quote from De 18:15, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text, which reads “Jehovah your God.” Stephen’s quote is slightly abbreviated; he uses only the word for “God.” Peter quotes the same verse at Ac 3:22, using the whole expression “Jehovah your God.” (See study note on Ac 3:22.) Some translations of the Christian Greek Scriptures into Hebrew use the divine name here and read “Jehovah your God” (J^{7, 8, 10-17}) or “Jehovah God” (J²⁸). (See App. C4.) A few Greek manuscripts also have readings that can be rendered “the Lord God” or, for the same reasons as presented in App. C, “Jehovah God.” However, the vast majority of Greek manuscripts and ancient translations into other languages simply read “God.”

7:38

the congregation in the wilderness: Here the Israelites who were called out of Egypt are referred to as a “congregation.” In the Hebrew Scriptures, the Hebrew word qa·halʹ, usually rendered “congregation” in the New World Translation, is from a root word meaning “to call together; to congregate.” (Nu 20:8; De 4:10) The word is frequently used to describe the Israelites as an organized body, in such expressions as “congregation of Israel” (Le 16:17; Jos 8:35; 1Ki 8:14), “congregation of the true God” (Ne 13:1), “congregation of Jehovah” (De 23:2, 3; Mic 2:5), and “Jehovah’s congregation” (Nu 20:4; 1Ch 28:8). In the Septuagint, the Hebrew word qa·halʹ is often rendered by the Greek word ek·kle·siʹa (as at Ps 22:22 [21:23, LXX]), which is the expression used in the Christian Greek Scriptures for “congregation.”​—See study notes on Mt 16:18; Ac 5:11.

7:44

the tent of the witness: Or “the tabernacle of the testimony.” In the Septuagint, which may have influenced Luke’s wording of this verse, this expression is used to render the Hebrew term for “the tent of meeting.” (Ex 27:21; 28:43; Nu 1:1) During Israel’s wilderness trek, this tent was where the ark of the covenant, with its principal contents, the “two tablets of the Testimony,” was kept. In these contexts, the term “Testimony” usually refers to the Ten Commandments as written on stone tablets. (Ex 25:16, 21, 22; 31:18; 32:15) The Hebrew term for “testimony” could also be rendered “reminder.” The ark served as a holy archive for the safekeeping of sacred reminders or testimony.​—See Glossary, “Ark of the covenant” and “Most Holy, the.”

pattern: Or “design; type.” The Greek word tyʹpos used here has the same meaning at Heb 8:5 and in the Septuagint at Ex 25:40.

7:45

Joshua: Here referring to the leader of Israel who brought the Israelites into the Promised Land. (De 3:28; 31:7; Jos 1:1, 2) The Hebrew name Jehoshua and its shortened form Joshua mean “Jehovah Is Salvation.” Luke here uses its Greek equivalent, I·e·sousʹ. The Latin form of the same name is Jesus (Iesus). (See App. A4.) This was a common name among Jews in Bible times. In the Christian Greek Scriptures, four people referred to by the Greek name I·e·sousʹ are mentioned: Joshua, the son of Nun, the successor of Moses (Ac 7:45; Heb 4:8); an ancestor of Jesus Christ (Lu 3:29); Jesus Christ himself (Mt 1:21); and a Christian, evidently Jewish, who was one of Paul’s fellow workers (Col 4:11). Josephus mentions several others, besides those in the Bible record, bearing that name.

7:48

houses made with hands: Or “places (things) made with hands.” The Greek word khei·ro·poiʹe·tos is also used at Ac 17:24 (“handmade”) and Heb 9:11, 24 (“made with hands”).

7:49

Jehovah: In this quote from Isa 66:1, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text. The phrase rendered Jehovah says corresponds to a phrase at the beginning of Isa 66:1 (“This is what Jehovah says”) and also to a phrase in the middle of the next verse (“declares Jehovah”).​—Isa 66:2; see App. C.

7:51

Obstinate: Lit., “Stiff-necked.” The Greek word used here occurs only once in the Christian Greek Scriptures but is used a few times in the Septuagint to render a Hebrew expression with a similar meaning.​—Ex 33:3, 5, ftns.; 34:9, ftn.; De 9:6, ftn.; Pr 29:1, ftn.

uncircumcised in hearts and ears: This figurative expression for being stubborn and unresponsive has its background in the Hebrew Scriptures. (Le 26:41, ftn.; Jer 9:25, 26; Eze 44:7, 9) At Jer 6:10 (ftn.), the literal phrase “their ear is uncircumcised” is rendered “their ears are closed.” So hearts and ears that are not sensitive to or responsive to God’s direction are spoken of as being uncircumcised.

7:53

as transmitted by angels: Stephen’s account delivered before the Sanhedrin includes a number of facts concerning Jewish history that are not found in the Hebrew Scriptures. One example is the role of angels in giving the Mosaic Law. (Ga 3:19; Heb 2:1, 2) For other details in Stephen’s speech that cannot be found in the Hebrew Scriptures, see study notes on Ac 7:22, 23, 30.

7:54

they were infuriated: Or “they felt cut.” The Greek expression occurs only here and at Ac 5:33. It literally means “to be sawn through” but is used figuratively in both occurrences to describe a strong emotional response.

grind their teeth: Or “gnash (clench) their teeth.” The expression can include the idea of anguish, despair, or anger, possibly accompanied by bitter words and violent action. In this context, it obviously refers to furious rage.​—Job 16:9; see study note on Mt 8:12.

7:55

Jesus standing at God’s right hand: Stephen was the first to bear witness that he had seen Jesus in heaven and standing at the right hand of God, as prophesied at Ps 110:1. The right hand was considered to be of great importance symbolically. To be on the right hand of a ruler was to have the second most important position, next to the ruler himself (Ro 8:34; 1Pe 3:22), or to have a position in his favor.​—See study notes on Mt 25:33; Mr 10:37; Lu 22:69.

7:58

Saul: Meaning “Asked [of God]; Inquired [of God].” Saul, also known by his Roman name Paul, was “of the tribe of Benjamin, a Hebrew born from Hebrews.” (Php 3:5) Since Saul was born a Roman citizen (Ac 22:28), it is logical that his Jewish parents may have given him the Roman name Paulus, or Paul, meaning “Little; Small.” From childhood, he likely had both names. His parents may have named him Saul for a number of reasons. Saul was a traditional name of importance among Benjaminites because the first king over all Israel, a Benjaminite, was named Saul. (1Sa 9:2; 10:1; Ac 13:21) Or his parents might have given him the name because of its meaning. Another possibility is that his father’s name was Saul, and according to custom, the son was named after the father. (Compare Lu 1:59.) Whatever the reason, when among fellow Jews​—and especially when studying to be a Pharisee and living as one​—he would have used his Hebrew name, Saul. (Ac 22:3) And for over a decade after becoming a Christian, he seemed to have been known mostly by his Hebrew name.​—Ac 11:25, 30; 12:25; 13:1, 2, 9.

7:59

he made this appeal: “Lord Jesus”: As mentioned in verses 55 and 56, Stephen had a vision in which he saw “the heavens opened up and the Son of man standing at God’s right hand.” So Stephen clearly distinguished Jesus from Jehovah. Stephen was aware that Jehovah had given Jesus the power to resurrect the dead. It would therefore have been natural for Stephen to speak directly to Jesus, whom he had seen in the vision, and to ask Jesus to safeguard his spirit, or life force. (Joh 5:27-29) Stephen addressed Jesus by using the expression “Lord Jesus [Greek, Kyʹri·e I·e·souʹ].” In the Christian Greek Scriptures, Kyʹri·os can refer to Jehovah God or to Jesus Christ, but here the context clarifies that Kyʹri·os refers to Jesus. The Greek word here rendered “he made this appeal” is not the usual word for “praying” in the Christian Greek Scriptures, but it is rendered “prayed” in many Bible translations, giving the impression that Stephen prayed directly to Jesus. However, reliable reference works state that the Greek word used here (e·pi·ka·leʹo) means “to call on; to invoke; to appeal to an authority,” and it is often rendered that way. (Ac 2:21; 9:14; Ro 10:13; 2Ti 2:22) The same word is used in rendering Paul’s words: “I appeal to Caesar!” (Ac 25:11) Therefore, there is no reason for concluding that Stephen was praying directly to Jesus. Rather, because of this vision, Stephen felt free to make this plea to him.​—See study note on Ac 7:60.

7:60

Jehovah: Available Greek manuscripts use the term “Lord” (Kyʹri·os) here. In the Christian Greek Scriptures, this title often refers to Jehovah God or to Jesus Christ, depending on the context. In this case, the reference is apparently to Jehovah God for the following reasons: Stephen here echoes Jesus’ words to his Father at Lu 23:34: “Father, forgive them, for they do not know what they are doing.” In Luke’s account of Stephen’s speech, recorded at Ac 7:2-53, the term Kyʹri·os is used three times. All three are quotes from or allusions to the Hebrew Scriptures that clearly refer to God. (See study notes on Ac 7:31, 33, 49.) Many commentators and translators support the view that in these contexts, Kyʹri·os refers to Jehovah. (See App. C.) While the term Kyʹri·os also occurs at Ac 7:59, there Stephen specifically says “Lord Jesus.” However, this statement does not mean, as some claim, that Jesus is the one addressed as Kyʹri·os at Ac 7:60. There is a natural break between Stephen’s words in verse 59 and his words in verse 60. Stephen had been standing, so when he knelt in front of his enemies, it was likely in order to address Jehovah in prayer. (Compare Lu 22:41; Ac 9:40; 20:36; 21:5, where kneeling is connected with prayer to God.) Therefore, it seems that Stephen’s last words were a prayer to the almighty God, Jehovah. In addition, Ac 7:56 says that Stephen saw “the heavens opened up and the Son of man standing at God’s right hand,” so it is understandable that he would address Jesus in verse 59 and then Jehovah in verse 60. A number of translations of the Christian Greek Scriptures into Hebrew (referred to as J^{17, 18, 22, 23} in App. C4) use the Tetragrammaton here in verse 60 but not in verse 59 when rendering the expression “Lord Jesus.”​—See App. C3 introduction; Ac 7:60.

he fell asleep in death: The Scriptures use the expressions “sleep” and “fall asleep” to refer both to physical sleep (Mt 28:13; Lu 22:45; Joh 11:12; Ac 12:6) and to the sleep of death (Joh 11:11; Ac 7:60; 13:36; 1Co 7:39; 15:6, 51; 2Pe 3:4). When these expressions are used in contexts that refer to death, Bible translators often use such wording as “fall asleep in death” or simply “died,” which helps the reader avoid confusion. In the figurative sense, the term “asleep” is applied in the Scriptures to those who have died because of the sin and death passed on from Adam.​—See study notes on Mr 5:39; Joh 11:11.

ACTS

Study Notes​—Chapter 8

8:5

Philip: According to Ac 8:1, “all except the apostles were scattered throughout the regions of Judea and Samaria.” Therefore, the Philip mentioned here is not the apostle Philip. (Mt 10:3; Ac 1:13) Rather, it is apparently the Philip who was among the “seven reputable men” appointed to organize the daily distribution of food among the Greek-speaking and Hebrew-speaking Christian widows in Jerusalem. (Ac 6:1-6) After the events recorded in Acts chapter 8, Philip is mentioned just once more, at Ac 21:8, as “Philip the evangelizer.”​—See study note on Ac 21:8.

the city: Or, according to some manuscripts, “a city.” This is apparently referring to the main city of the Roman district of Samaria. The name Samaria originally referred to the capital city of the ten-tribe kingdom of Israel as well as to the entire territory of that kingdom. Samaria was the capital until that kingdom was overthrown by the Assyrians in 740 B.C.E. The city, however, remained throughout Roman times, and in Jesus’ day, Samaria was also the name of the Roman district that lay between Galilee in the N and Judea in the S. (See Glossary, “Samaria.”) Herod the Great rebuilt the city of Samaria and renamed it Sebaste in honor of Roman Emperor Augustus. (The name Sebaste is a feminine Greek form of the Latin name Augustus.) The present-day Arabic name, Sabastiya, preserves the name Herod gave it.​—See App. B10.

8:14

Samaria . . . accepted the word of God: After Jesus preached to a Samaritan woman, “many of the Samaritans” put faith in him. (Joh 4:27-42) This may have laid the foundation for many of these Samaritans to respond to Philip’s preaching.​—Ac 8:1, 5-8, 14-17.

8:18

Simon . . . offered them money: From this Bible account comes the term “simony,” referring to the buying or selling of positions, specifically in a religious context. Peter’s reply to Simon, recorded at Ac 8:20-23, shows that Christians must be on guard against the wicked practice of trying to gain “authority” by using money or other means.​—Ac 8:19; 1Pe 5:1-3.

8:22

supplicate Jehovah: The Greek verb for “supplicate” is used in the Septuagint in connection with prayers, requests, and pleadings addressed to Jehovah. In these scriptures, the divine name is often used in the Hebrew text. (Ge 25:21; Ex 32:11; Nu 21:7; De 3:23; 1Ki 8:59; 13:6) The reasons why the New World Translation uses the name Jehovah in this verse, although available Greek manuscripts read “the Lord” (Greek, tou Ky·riʹou), are explained in App. C1 and C3 introduction; Ac 8:22.​—For a discussion of the Greek word for “supplicate,” which can also be rendered “make supplication,” see study note on Ac 4:31.

8:23

a bitter poison: Lit., “gall of bitterness.” The Greek word kho·leʹ literally refers to the fluid produced by the liver and stored in the gallbladder. Gall, or bile, is an extremely bitter yellowish or greenish fluid used by the body in digestion. Gall came to be associated with something that is bitter or poisonous, and that is how the word is used here.​—Compare study note on Mt 27:34.

8:24

Make supplication for me to Jehovah: See study note on Ac 8:22 and App. C3 introduction; Ac 8:24.

8:25

the word of Jehovah: This expression has its background in the Hebrew Scriptures, where it appears as a combination of a Hebrew term for “word” and the divine name. Together with the expression “Jehovah’s word,” it occurs in some 200 verses. (Some examples are found at 2Sa 12:9; 24:11; 2Ki 7:1; 20:16; 24:2; Isa 1:10; 2:3; 28:14; 38:4; Jer 1:4; 2:4; Eze 1:3; 6:1; Ho 1:1; Mic 1:1; Zec 9:1.) When this expression occurs at Zec 9:1 in an early copy of the Septuagint found at Nahal Hever, Israel, in the Judean Desert near the Dead Sea, the Greek word loʹgos is followed by the divine name written in ancient Hebrew characters (). This parchment scroll is dated between 50 B.C.E. and 50 C.E. The reasons why the New World Translation uses the expression “the word of Jehovah” in the main text, although many Greek manuscripts of Ac 8:25 read “the word of the Lord,” are explained in App. C3 introduction; Ac 8:25.

8:26

Jehovah’s angel: See study note on Ac 5:19 and App. C3 introduction; Ac 8:26.

8:27

Ethiopian: From the region of an ancient nation S of Egypt, then referred to as Ethiopia. The Greek word for “Ethiopia” (Ai·thi·o·piʹa, meaning “Region of Burnt Faces”) was the name applied by the ancient Greeks to the region of Africa S of Egypt. It generally corresponded with the Hebrew name Cush, which primarily embraced the southernmost part of modern-day Egypt and the present Sudan. When the Septuagint translation was made, the translators used the Greek term “Ethiopia” to render the Hebrew “Cush” in almost all passages. One example is Isa 11:11, where “Cush” (“Ethiopia” in LXX) is mentioned as one of the lands to which the Jewish exiles were scattered after the Babylonian conquest of Judah. Hence, this Ethiopian official may have had association with Jews in his area or perhaps in Egypt, where many Jews resided.

eunuch: In a literal sense, the Greek word eu·nouʹkhos refers to a man deprived of his ability to procreate. Castrated men were often appointed to serve in various capacities in ancient royal courts of the Middle East and northern Africa, especially as attendants or caretakers of the queen and the concubines. However, the term “eunuch” was not always used of men who had been castrated. It came to refer more generally to men assigned to various official duties in royal courts. Similar to the Greek term, the Hebrew word for “eunuch” (sa·risʹ) can refer to a royal officer. For example, Potiphar, a married man, is called “a court official [lit., “a eunuch”] of Pharaoh.” (Ge 39:1) In this account, the Ethiopian man who oversaw the royal treasury is referred to by the term “eunuch,” apparently used in the sense of a court official. He was obviously a circumcised proselyte​—that is, a non-Jew who had embraced the worship of Jehovah​—for he had just gone to Jerusalem to worship. (See Glossary, “Proselyte.”) The Mosaic Law forbade castrated men from coming into the congregation of Israel (De 23:1), so he could not have been a literal eunuch. Therefore, this Ethiopian proselyte was apparently not viewed as a Gentile and did not precede Cornelius as the first uncircumcised Gentile to convert to Christianity.​—Ac 10:1, 44-48; for an explanation of the figurative use of the term “eunuch,” see study notes on Mt 19:12.

Candace: Instead of being a specific personal name, Candace, like Pharaoh and Caesar, is considered to be a title. Ancient writers, including Strabo, Pliny the Elder, and Eusebius used this designation in referring to queens of Ethiopia. Pliny the Elder (c. 23-79 C.E.) wrote that “the town [Meroë, capital of ancient Ethiopia] possesses few buildings. They said that it is ruled by a woman, Candace, a name that has passed on through a succession of queens for many years.”​—Natural History, VI, XXXV, 186.

8:30

know: Or “understand.” The Greek word gi·noʹsko basically means “to know” but is broad in meaning and can also be rendered “understand; perceive.”

8:33

his generation: In this quote from Isa 53:8, the term “generation” apparently refers to one’s “descent,” or “family history.” When Jesus was on trial before the Sanhedrin, its members did not take into account his background​—that he fulfilled the requirements for the promised Messiah.

8:36

getting baptized: Or “being immersed.” The Greek word ba·ptiʹzo means “to dip; to plunge.” The context indicates that baptism involves complete immersion. If pouring or sprinkling water were all that was needed, it would not have been necessary for the eunuch to halt his chariot at a body of water. Although it cannot be determined whether this was a river, a stream, or a pond, the account says that “both Philip and the eunuch went down into the water.” (Ac 8:38) Other Biblical references agree with the idea that being baptized means being totally immersed in a body of water. For example, Jesus was baptized in a river, the Jordan. Also, on one occasion John the Baptist chose a location in the Jordan Valley near Salim to baptize people “because there was a great quantity of water there.” (Joh 3:23) It is worth noting that the Greek word ba·ptiʹzo is used in the Septuagint at 2Ki 5:14 when recounting how Naaman “plunged into the Jordan seven times.” Further, the Scriptures equate baptism with burial, indicating that a person who is baptized is completely submerged.​—Ro 6:4-6; Col 2:12.

8:37

Some later Greek manuscripts and some ancient translations into other languages, with slight variations in wording, add: “Philip said to him: ‘If you believe with all your heart, it is permissible.’ In reply he said: ‘I believe that Jesus Christ is the Son of God.’” However, these words do not appear in the earliest and most reliable manuscripts and are most likely not part of the original text of Acts.​—See App. A3.

8:39

Jehovah’s spirit: See study note on Ac 5:9 and App. C3 introduction; Ac 8:39.

8:40

Ashdod: This is the Hebrew name of the place known by the Greek name Azotus in the first century C.E.​—Jos 11:22; 15:46; see App. B6 and B10.

ACTS

Study Notes​—Chapter 9

9:1

Saul: See study note on Ac 7:58.

the high priest: That is, Caiaphas.​—See study note on Ac 4:6.

9:2

letters: In the first century C.E., people relied on letters from a credible source to introduce a stranger and to authenticate his or her identity or authority. (Ro 16:1; 2Co 3:1-3) Jews in Rome referred to this kind of communication. (Ac 28:21) The letters Saul requested from the high priest and addressed to the synagogues in Damascus authorized him to persecute the Jewish Christians in that city. (Ac 9:1, 2) The letters Saul requested apparently asked the synagogues in Damascus to cooperate with Saul in his campaign against the Christians.

Damascus: Located in modern-day Syria, Damascus is said to be one of the oldest cities in the world to be continuously inhabited from the time it was founded. The patriarch Abraham may have passed by or through this city on his way S to Canaan. At some point, he took Eliezer, “a man of Damascus,” into his household as a servant. (Ge 15:2) Nearly a thousand years later, Damascus reappears in the Bible account. (See Glossary, “Aram; Aramaeans.”) At this time, the Syrians (Aramaeans) were at war with Israel, and the two nations became enemies. (1Ki 11:23-25) In the first century, Damascus was part of the Roman province of Syria. By that time, Damascus had a Jewish population of perhaps some 20,000 and a number of synagogues. Saul may have targeted the Christians living in Damascus because the city was located at the crossroads of important travel routes and he feared that Christian teachings would quickly spread from that city.​—See App. B13.

The Way: A designation used in the book of Acts to refer to the Christian way of life and the early Christian congregation. It may have roots in Jesus’ statement at Joh 14:6: “I am the way.” Those who became followers of Jesus were spoken of as belonging to “The Way,” that is, they kept a way of life following Jesus’ example. (Ac 19:9) His life centered on worship of the only true God, Jehovah. For Christians, this manner of life also focused on faith in Jesus Christ. Possibly as early as the year 44 C.E., in Syrian Antioch, disciples of Jesus “were by divine providence called Christians.” (Ac 11:26) However, even after that designation was applied, Luke refers to the congregation as “The Way” or “this Way.”​—Ac 19:23; 22:4; 24:22; see study notes on Ac 18:25; 19:23.

9:7

hearing . . . the sound of a voice: At Ac 22:6-11, Paul himself describes his experience on the road to Damascus. That account taken together with this account gives the full picture of what happened. The Greek words used in both accounts are the same, but the grammar is different. The Greek term pho·neʹ could be rendered both “sound” and “voice.” Here it is in the genitive case and is therefore rendered “the sound of a voice.” (At Ac 22:9, the same Greek word is in the accusative case and is rendered “voice.”) So the men accompanying Paul heard the sound of a voice but apparently could not hear and understand the words spoken. So they did not hear the voice the way Paul did.​—Ac 26:14; see study note on Ac 22:9.

9:11

the street called Straight: This is the only street mentioned by name in the Christian Greek Scriptures. It is believed to have been the main thoroughfare that ran from E to W through Damascus, which in the first century C.E. was laid out in a grid. The street was about 1.5 km (1 mi) long and 26 m (85 ft) wide, including pedestrian lanes, and it may also have been lined with columns. A main thoroughfare still runs through what remains of the old Roman city and follows the course of the ancient Roman Via Recta, or Straight Street.

9:12

in a vision: These words are found in a number of ancient manuscripts.

9:14

arrest: Or “imprison.” Lit., “bind; put in bonds,” that is, prison bonds.​—Compare Col 4:3.

9:15

the sons of Israel: Or “the people of Israel; the Israelites.”​—See Glossary, “Israel.”

9:25

a basket: Luke here used the Greek word sphy·risʹ, which is also used in the Gospels of Matthew and Mark for the seven baskets in which leftovers were collected after Jesus fed 4,000 men. (See study note on Mt 15:37.) This word refers to a large basket or hamper. In telling the Corinthian Christians about his escape, the apostle Paul used the Greek word sar·gaʹne, which denotes a plaited basket or “wicker basket” made of rope or woven twigs. Both Greek terms can be used for the same type of large basket.​—2Co 11:32, 33; ftn.

9:28

moving about freely: Or “carrying on his daily life.” Lit., “going in and going out.” This expression reflects a Semitic idiom that includes the idea of freely conducting the regular activities of life or associating with others without hindrance.​—Compare De 28:6, 19; Ps 121:8, ftn.; see study note on Ac 1:21.

9:29

the Greek-speaking Jews: Lit., “the Hellenists.” Most likely, these were Jews who communicated in Greek rather than in Hebrew. These Jews had probably come to Jerusalem from various parts of the Roman Empire. At Ac 6:1, the term applies to Christians, but the context here at Ac 9:29 shows that these Greek-speaking Jews were not disciples of Christ. The Theodotus Inscription, found on the hill of Ophel in Jerusalem, provides evidence that many Greek-speaking Jews came to Jerusalem.​—See study note on Ac 6:1.

9:31

the fear of Jehovah: The expression “the fear of Jehovah” is found many times in the Hebrew Scriptures as a combination of a Hebrew word for “fear” and the Tetragrammaton. (Some examples are found at 2Ch 19:7, 9; Ps 19:9; 111:10; Pr 2:5; 8:13; 9:10; 10:27; 19:23; Isa 11:2, 3.) However, the expression “fear of the Lord” is never used in the Hebrew Scripture text. The reasons why the New World Translation uses the expression “the fear of Jehovah” in the main text, although most Greek manuscripts of Ac 9:31 read “the fear of the Lord,” are explained in App. C1 and C3 introduction; Ac 9:31.

9:36

Tabitha: The Aramaic name Tabitha means “Gazelle” and apparently corresponds to a Hebrew word (tsevi·yahʹ) meaning “female gazelle.” (Ca 4:5; 7:3) The Greek name Dorcas also means “Gazelle.” In a seaport such as Joppa, with its mixed population of Jews and Gentiles, it may be that Tabitha was known by both names, according to the language being spoken. Or Luke may have translated the name for the benefit of Gentile readers.

9:39

robes: Or “outer garments.” The Greek word hi·maʹti·on appears to have been a loose robe, but more often it was a rectangular piece of material.

9:40

Tabitha, rise!: Peter followed a procedure similar to that used by Jesus in resurrecting Jairus’ daughter. (Mr 5:38-42; Lu 8:51-55) This is the first reported resurrection performed by an apostle, resulting in many becoming believers throughout Joppa.​—Ac 9:39-42.

9:43

a tanner named Simon: See study note on Ac 10:6.

ACTS

Study Notes​—Chapter 10

10:1

an army officer: Or “a centurion.” A centurion was in command of about 100 soldiers in the Roman army.

what was called the Italian unit: This was probably a cohort, so named to distinguish it from the regular Roman legions. A cohort in full strength consisted of about 600 men, that is, about one tenth of the number in a legion. (See study note on Mt 26:53.) There is verification that the Second Italian Cohort of Roman Citizen Volunteers (Latin, Cohors II Italica voluntariorum civium Romanorum) was present in Syria in 69 C.E., and some have suggested that this was the Italian unit mentioned here.

10:3

About the ninth hour of the day: That is, about 3:00 p.m.​—See study note on Mt 20:3.

10:6

Simon, a tanner: A tanner worked with the hides of animals, using a lime solution to remove any fur or traces of flesh and fat. Then he treated the hide with a potent liquor so that it could be used to make articles of leather. The tanning process smelled bad and required a great deal of water, which may explain why Simon lived by the sea, likely on the outskirts of Joppa. According to the Mosaic Law, a person who worked with the carcasses of animals was ceremonially unclean. (Le 5:2; 11:39) Therefore, many Jews looked down on tanners and would hesitate to lodge with one. In fact, the Talmud later rated the tanner’s profession as lower than that of a dung collector. However, Peter did not let prejudice keep him from staying with Simon. Peter’s open-mindedness in this case makes an interesting prelude to the assignment that came next​—visiting a Gentile in his home. Some scholars consider the Greek word for “tanner” (byr·seusʹ) to be a surname of Simon.

10:9

the housetop: The roofs of houses were flat and were used for many purposes, including storage (Jos 2:6), rest (2Sa 11:2), sleep (1Sa 9:26), festivals for worship (Ne 8:16-18), and as a private place to pray. When Peter prayed on the rooftop, he was not being like the hypocrites who made sure that they were seen while praying. (Mt 6:5) A parapet around the flat roof likely hid him from view. (De 22:8) The roof was also a place to relax and escape street noise in the evening.​—See study note on Mt 24:17.

about the sixth hour: That is, about 12:00 noon.​—See study note on Mt 20:3.

10:10

a trance: The Greek word ekʹsta·sis (from ek, meaning “out of,” and staʹsis, meaning “standing”) refers to a person’s being cast out of his normal state of mind because of amazement, astonishment, or a vision from God. The Greek word is rendered “ecstasy” (Mr 5:42), “amazement” (Lu 5:26), and “overwhelmed with emotion” (Mr 16:8). In the book of Acts, the word is connected with divine action. Apparently, the holy spirit would, at times, superimpose on a person’s mind a vision or a picture of God’s purpose while the person was in a state of deep concentration or a sleeplike condition. An individual in a trance would be oblivious of his physical surroundings and would be receptive to a vision.​—See study note on Ac 22:17.

10:22

was given divine instructions: The Greek verb khre·ma·tiʹzo appears nine times in the Christian Greek Scriptures. (Mt 2:12, 22; Lu 2:26; Ac 10:22; 11:26; Ro 7:3; Heb 8:5; 11:7; 12:25) In most occurrences, the word has a clear connection with things having divine origin. For example, the verb is here used together with the expression “by a holy angel.” At Mt 2:12, 22, it is used in connection with divinely inspired dreams. The related noun khre·ma·ti·smosʹ appears at Ro 11:4, and most lexicons and translations use such renderings as “divine pronouncement; divine response; God’s reply; the answer of God.” Here at Ac 10:22, one translation of the Christian Greek Scriptures into Hebrew (referred to as J¹⁸ in App. C4) reads “was given a command of Jehovah.”​—See study note on Ac 11:26.

10:25

did obeisance to him: Or “bowed down to him; prostrated himself to him; paid him homage.” When Jesus was on earth, people did obeisance to him, and he did not reprove them. (Lu 5:12; Joh 9:38) This was because Jesus was the heir to the throne of David and was rightfully honored as a king. (Mt 21:9; Joh 12:13-15) Also, in the Hebrew Scriptures, people are said to bow down when meeting prophets, kings, or other representatives of God, who accepted the honor. (1Sa 25:23, 24; 2Sa 14:4-7; 1Ki 1:16; 2Ki 4:36, 37) However, when Cornelius bowed down to Peter and did obeisance to him, Peter refused to accept this honor and told him: “Rise; I too am just a man.” (Ac 10:26) The teachings of Christ apparently introduced new standards of conduct between human servants of God. Jesus taught his disciples: “One is your Teacher, and all of you are brothers. . . . Your Leader is one, the Christ.”​—Mt 23:8-12.

10:28

how unlawful it is for a Jew: The Jewish religious leaders in Peter’s day taught that anyone who entered a Gentile’s home would become ceremonially unclean. (Joh 18:28) However, the Law given through Moses made no specific injunction against this type of association. In addition, the wall separating Jews from Gentiles was removed when Jesus gave his life as a ransom and the new covenant was established. In doing so, Jesus made “the two groups one.” (Eph 2:11-16) Yet, even after Pentecost 33 C.E., the early disciples were slow to grasp the significance of what Jesus had done. In fact, Jewish Christians took many years to free themselves of the attitudes that were promoted by their former religious leaders and that were embedded in their culture.

10:30

at the ninth hour: That is, about 3:00 p.m.​—See study note on Mt 20:3.

10:33

Jehovah: Most Greek manuscripts use the term “the Lord” (Greek, tou Ky·riʹou) here. However, as explained in App. C, there are several reasons to believe that the divine name was originally used in this verse and later replaced by the title Lord. Therefore, the name Jehovah is used in the main text.​—See App. C3 introduction; Ac 10:33.

10:34

is not partial: The Greek phrase for “is not partial” could literally be rendered “is not one who takes (receives; accepts) faces.” God, who is impartial, does not judge by outward appearance, favoring people because of their race, nationality, social standing, or any external factors. Imitating God’s impartiality means, not making surface judgments, but paying attention to the character and qualities of others, particularly qualities that reflect those of our impartial Creator.

10:36

the sons of Israel: Or “the people of Israel; the Israelites.”​—See Glossary, “Israel.”

10:39

a stake: See study note on Ac 5:30.

10:44

the holy spirit came upon all those hearing the word: This is the only reported instance when holy spirit was poured out on disciples before baptism. Additionally, Peter is here taking an active role in the conversion of Cornelius and his family, none of whom were Jews. So Peter was using the third of “the keys of the Kingdom of the heavens,” opening up the preaching work and the prospect of entering God’s Kingdom to the vast field of Gentiles​—those who were not Jews, Jewish proselytes, or Samaritans. Peter had used the first of those keys to open up the same hope to the Jews and Jewish proselytes, and the second, to the Samaritans.​—Ac 2:22-41; 8:14-17; see study note on Mt 16:19.

10:45

the circumcised believers: Or “the faithful ones of those circumcised.” That is, Jewish Christians.​—Ac 10:23.

10:46

in foreign languages: Lit., “in tongues.” This miracle gave visible evidence that God was now extending the heavenly calling to Gentiles. Just as at Pentecost, Jehovah used holy spirit to show clearly that this new arrangement had his backing. This convincing evidence could be both seen and heard.​—See study note on Ac 2:4.

ACTS

Study Notes​—Chapter 11

11:20

Antioch: This city was located in Syria on the river Orontes, some 32 km (20 mi) upstream from the Mediterranean seaport of Seleucia. By the first century C.E., Syrian Antioch ranked third in size and wealth among the cities of the Roman Empire, after Rome and Alexandria. It hosted a large and ancient Jewish community, and there was no great hostility between Jews and Gentiles at this time. Syrian Antioch apparently offered the right atmosphere for something new to take place​—the disciples were preaching not only to Jews but also to uncircumcised Gentiles. (See study note on the Greek-speaking people in this verse.) This Antioch should not be confused with Antioch in Pisidia in Asia Minor.​—See study notes on Ac 6:5; 13:14 and App. B13.

the Greek-speaking people: Lit., “Hellenists.” The meaning of the Greek term used here (Hel·le·ni·stesʹ) has to be determined by the context. When used at Ac 6:1, it most likely means “Greek-speaking Jews.” (See study note on Ac 6:1.) This has led some scholars to conclude that the disciples in Syrian Antioch must have been preaching to circumcised Jews or proselytes who spoke Greek. However, what is described here apparently refers to a new development in Antioch. As mentioned at Ac 11:19, the preaching of God’s word in Antioch had previously been restricted to Jews only, but now the message was apparently spreading among the non-Jews living there. Barnabas was likely dispatched to Antioch to encourage these new disciples who communicated in Greek. (Ac 11:22, 23) Some ancient manuscripts use the word Helʹle·nas (meaning “Greeks”; see Ac 16:3) here instead of Hel·le·ni·stesʹ. So a number of translations use the terms “the Greeks” or “the Gentiles.” These terms would indicate that none of those spoken to in Antioch were adherents to the Jewish religion. It is possible, though, that both Jews and Gentiles familiar with the Greek language may have been referred to, and for that reason, the term “Greek-speaking people” is used in this translation. These Greek-speaking people may have come from various national backgrounds, but they adopted the Greek language and perhaps Greek customs.

11:21

hand of Jehovah: This phrase, as well as “Jehovah’s hand,” is often found in the Hebrew Scriptures as a combination of the Hebrew word for “hand” and the Tetragrammaton. (Some examples are found at Ex 9:3; Nu 11:23; Jg 2:15; Ru 1:13; 1Sa 5:6, 9; 7:13; 12:15; 1Ki 18:46; Ezr 7:6; Job 12:9; Isa 19:16; 40:2; Eze 1:3.) In the Bible, the term “hand” is often used figuratively for “power.” Since the hand applies the power of the arm, “hand” may also convey the idea of “applied power.” The Greek expression rendered “the hand of Jehovah” (or, “Jehovah’s hand”) also occurs at Lu 1:66 and Ac 13:11.​—See study notes on Lu 1:6, 66 and App. C3 introduction; Ac 11:21.

11:26

were by divine providence called: Most Bible translations simply read “were called.” However, the Greek words commonly rendered “called” are not used here. (Mt 1:16; 2:23; Mr 11:17; Lu 1:32, 60; Ac 1:12, 19) The word that appears in this verse is khre·ma·tiʹzo, and in most of the nine places where it occurs in the Christian Greek Scriptures, it clearly refers to things that come from God, that have a divine origin. (Mt 2:12, 22; Lu 2:26; Ac 10:22; 11:26; Ro 7:3; Heb 8:5; 11:7; 12:25) For example, at Ac 10:22, this word is used together with the expression “by a holy angel,” and at Mt 2:12, 22, it is used in connection with divinely inspired dreams. The related noun khre·ma·ti·smosʹ appears at Ro 11:4, and most lexicons and Bible translations use such renderings as “divine pronouncement; divine response; God’s reply; the answer of God.” It is possible that Jehovah directed Saul and Barnabas to use the name Christians. Some have suggested that the Gentile population in Antioch may have used the nickname Christians out of jest or scorn, but the usage of the Greek term khre·ma·tiʹzo clearly indicates that God was responsible for the designation “Christians.” And it would have been most unlikely that the Jews would label Jesus’ followers “Christians” (from Greek) or “Messianists” (from Hebrew). They had rejected Jesus as the Messiah, or Christ, so they would not have tacitly recognized him as the Anointed One, or Christ, by identifying his followers with the designation “Christians.”

Christians: The Greek term Khri·sti·a·nosʹ, meaning “follower of Christ,” is found only three times in the Christian Greek Scriptures. (Ac 11:26; 26:28; 1Pe 4:16) It is derived from Khri·stosʹ, meaning Christ, or Anointed One. Christians follow both the example and the teachings of Jesus, “the Christ,” or the one anointed by Jehovah. (Lu 2:26; 4:18) The designation “Christians” was given “by divine providence” possibly as early as the year 44 C.E. when the events mentioned in this text occurred. The name apparently gained widespread acceptance, so that when Paul appeared before King Herod Agrippa II, about 58 C.E., Agrippa knew who the Christians were. (Ac 26:28) The historian Tacitus indicates that by about the year 64 C.E., the term “Christian” was in use among the general population in Rome. In addition, sometime between 62 and 64 C.E., Peter wrote his first letter to Christians scattered throughout the Roman Empire. By then, the name Christian seems to have been widespread, distinctive, and specific. (1Pe 1:1, 2; 4:16) With this divinely provided name, Jesus’ disciples could no longer be mistaken for a sect of Judaism.

11:28

a great famine: The report of this disaster, which occurred about 46 C.E., was corroborated by Josephus, who also referred to “the great famine” that occurred during the reign of Roman Emperor Claudius. Famines were particularly hard on the poor, who had no reserves of money or food. The Christians in Antioch were thus moved to send a relief contribution to their impoverished brothers in Judea.

in the time of Claudius: Roman Emperor Claudius, who ruled from 41 to 54 C.E., began his reign with a friendly disposition toward the Jews. By the end of his reign, the relationship had soured, and he expelled all Jews from Rome. (Ac 18:2) Claudius was reportedly poisoned with mushrooms given to him by his fourth wife. Nero succeeded him.

11:29

relief: Or “a relief ministration.” This is the first recorded instance of Christians sending relief aid to fellow Christians living in another part of the world. The Greek word di·a·ko·niʹa, often rendered “ministry,” is also used in the sense of “relief work” at Ac 12:25 and “relief ministry” at 2Co 8:4. The use of the Greek word di·a·ko·niʹa in the Christian Greek Scriptures shows that Christians have a twofold ministry. One aspect is “the ministry [form of di·a·ko·niʹa] of the reconciliation,” that is, the preaching and teaching work. (2Co 5:18-20; 1Ti 2:3-6) The other aspect involves their ministry in behalf of fellow believers, as mentioned here. Paul stated: “There are different ministries [plural of di·a·ko·niʹa], and yet there is the same Lord.” (1Co 12:4-6, 11) He showed that these different aspects of the Christian ministry all constitute “sacred service.”​—Ro 12:1, 6-8.

11:30

the elders: Lit., “the older men.” In the Bible, the Greek term pre·sbyʹte·ros refers primarily to those who hold a position of authority and responsibility in a community or a nation, although the term sometimes refers to physically older men. (See study note on Mt 16:21.) In the ancient nation of Israel, elders shared the responsibility of leadership and administration, both on a community level (De 25:7-9; Jos 20:4; Ru 4:1-12) and on a national level (Jg 21:16; 1Sa 4:3; 8:4; 1Ki 20:7). This is the first use of the term in connection with the Christian congregation. As had been true in fleshly Israel, the elders in spiritual Israel were responsible for the direction of the congregation. In this context, the elders were the ones who received the relief contribution, and they supervised its distribution to the congregations in Judea.

ACTS

Study Notes​—Chapter 12

12:1

Herod: That is, Herod Agrippa I, grandson of Herod the Great. (See Glossary.) Born in 10 B.C.E., Herod Agrippa I was educated in Rome. He cultivated friendships with various members of the imperial family. One friend was Gaius, better known as Caligula, who became emperor in 37 C.E. He soon proclaimed Agrippa king over the regions of Ituraea, Trachonitis, and Abilene. Later, Caligula expanded Agrippa’s domain to include Galilee and Perea. Agrippa was in Rome when Caligula was assassinated in 41 C.E. Reportedly, Agrippa played an important role in resolving the crisis that ensued. He participated in tense negotiations between another powerful friend, Claudius, and the Roman Senate. The result was that Claudius was proclaimed emperor and civil war was averted. To reward Agrippa for his mediation, Claudius granted him kingship also over Judea and Samaria, which had been administered by Roman procurators since 6 C.E. Thus Agrippa came to be in charge of territories equaling those of Herod the Great. Agrippa’s capital was Jerusalem, where he won the favor of the religious leaders. He is said to have observed Jewish law and traditions scrupulously by, among other things, offering sacrifices in the temple daily and reading the Law publicly. He is also said to have been a zealous protector of the Jewish faith. However, he belied his claim of being a worshipper of God by arranging gladiatorial combats and pagan spectacles in the theater. Agrippa’s character has been described as treacherous, superficial, and extravagant. His rule was cut short when he was executed by Jehovah’s angel, as described at Ac 12:23. Scholars place the death of King Herod Agrippa I in 44 C.E. He was at that time 54 years old and had reigned for three years over all Judea.

12:2

put James the brother of John to death: The execution probably took place about the year 44 C.E. James thus became the first of the 12 apostles to die as a martyr. Herod may have targeted James because that apostle was known to be particularly close to Jesus or because James had a reputation for fiery zeal. It was likely for this reason that James and his brother John had been given the surname Boanerges, which means “Sons of Thunder.” (Mr 3:17) Herod’s cowardly, politically motivated act did not stop the spread of the good news, but it did rob the congregation of a beloved apostle, shepherd, and source of encouragement. The expression by the sword may indicate that James was beheaded.

12:3

the days of the Unleavened Bread: The Festival of Unleavened Bread began on Nisan 15, the day after the Passover (Nisan 14), and lasted for seven days. (See Glossary, “Festival of Unleavened Bread,” and App. B15.) The frequent references in the Gospel accounts and the book of Acts to the various festival seasons show that the Jewish calendar continued to be observed by the Jews during the time of Jesus and the apostles. These festival seasons serve as a guide for determining the approximate time of Biblical events of that time.​—Mt 26:2; Mr 14:1; Lu 22:1; Joh 2:13, 23; 5:1; 6:4; 7:2, 37; 10:22; 11:55; Ac 2:1; 12:3, 4; 20:6, 16; 27:9.

12:7

Jehovah’s angel: See study note on Ac 5:19 and App. C3 introduction; Ac 12:7.

12:8

Get dressed: Or “Gird yourself.” Apparently referring to securing a loose inner garment with a belt or a piece of cloth.​—See study note on Lu 12:35.

12:11

Jehovah sent his angel: The phrase “sent his angel” calls to mind similar acts of deliverance mentioned in the Hebrew Scriptures. For example, at Da 3:28; 6:22, God is said to have “sent his angel” to rescue Daniel and his companions.​—Compare Ps 34:7; see App. C3 introduction; Ac 12:11.

12:12

the house of Mary: The congregation in Jerusalem apparently met in a private home, that of Mary the mother of John Mark. The house was spacious enough to accommodate “quite a few” worshippers, and a servant girl worked there. So Mary may have been a relatively wealthy woman. (Ac 12:13) Further, the residence is referred to as “the house of Mary,” without any mention of a husband, so it is possible that she was a widow.

John who was called Mark: One of Jesus’ disciples, “the cousin of Barnabas” (Col 4:10), and the writer of the Gospel of Mark. (See study note on Mr Title.) The English name John is the equivalent of the Hebrew name Jehohanan or Johanan, which means “Jehovah Has Shown Favor; Jehovah Has Been Gracious.” At Ac 13:5, 13, this disciple is simply called John. However, here and at Ac 12:25; 15:37, his Roman surname, Mark, is also given. Elsewhere in the Christian Greek Scriptures, he is referred to simply as Mark.​—Col 4:10; 2Ti 4:11; Phm 24; 1Pe 5:13.

12:15

It is his angel: Both the Hebrew and the Greek terms rendered “angel” mean “messenger.” (See study note on Joh 1:51.) Those who referred to “his [Peter’s] angel” may have assumed that an angelic messenger representing the apostle was at the gate. It appears that some Jews believed that each servant of God had his own angel​—in effect, a guardian angel, a view that is not directly taught in God’s Word. Jesus’ disciples knew, though, that throughout history, angels rendered personal assistance to God’s people. For example, Jacob spoke of “the angel who has been recovering me from all calamity.” (Ge 48:16) Also, Jesus said of his disciples that “their angels in heaven always look upon the face of my Father,” showing that angels take an active interest in each of Jesus’ disciples. (See study note on Mt 18:10.) Those gathered at Mary’s house would not have imagined that Peter himself was appearing in some angelic form, as if he had died and was now a spirit; they knew what the Hebrew Scriptures said about the condition of the dead.​—Ec 9:5, 10.

12:17

Jehovah: Most Greek manuscripts use the term “the Lord” (Greek, ho Kyʹri·os) here. However, as explained in App. C, there are a number of reasons to believe that the divine name was originally used in this verse and later replaced by the title Lord. Therefore, the name Jehovah is used in the main text.​—See App. C3 introduction; Ac 12:17.

James: Most likely referring to Jesus’ half brother. He may have been next to Jesus in age, being the first named of Mary’s four natural-born sons: James, Joseph, Simon, and Judas. (Mt 13:55; Mr 6:3; Joh 7:5) James was an eyewitness at Pentecost 33 C.E. when thousands of visiting Jews from the Diaspora responded to the good news and got baptized. (Ac 1:14; 2:1, 41) Peter instructed the disciples to “report . . . to James,” indicating that James was taking the lead in the Jerusalem congregation. He is apparently also the James mentioned at Ac 15:13; 21:18; 1Co 15:7; Ga 1:19 (where he is called “the brother of the Lord”); 2:9, 12 and the one who wrote the Bible book bearing his name.​—Jas 1:1; Jude 1.

12:20

the man in charge of the king’s household affairs: Lit., “the man over the king’s bedchamber.” Apparently, this was a highly respected person who was entrusted with considerable responsibility for the king’s house and personal affairs.

12:23

angel of Jehovah: See study note on Ac 5:19 and App. C3 introduction; Ac 12:23.

12:24

the word of Jehovah: See study note on Ac 8:25 and App. C3 introduction; Ac 12:24.

12:25

the relief work: Or “the relief ministry.”​—See study note on Ac 11:29.

ACTS

Study Notes​—Chapter 13

13:1

Herod the district ruler: See study note on Mt 14:1.

13:2

were ministering: Or “were publicly ministering.” The Greek word lei·tour·geʹo used here and the related words lei·tour·giʹa (public service, or ministry) and lei·tour·gosʹ (public servant, or worker) were used by the ancient Greeks to refer to work or service performed for the State or for civil authorities and to the benefit of the people. For example, at Ro 13:6, the secular authorities are called God’s “public servants” (plural form of lei·tour·gosʹ) in the sense that they provide beneficial services for the people. At Lu 1:23 (see study note), the term lei·tour·giʹa is rendered “holy service” (or, “public service”) regarding the ministry of Zechariah, the father of John the Baptist. In that verse, the use of the word lei·tour·giʹa reflects how it and related terms are used in the Septuagint in connection with the service performed by priests and Levites at the tabernacle (Ex 28:35; Nu 1:50; 3:31; 8:22) and at the temple (2Ch 31:2; 35:3; Joe 1:9, 13; 2:17). Such service included the idea of a ministry for the benefit of the people. However, the idea of holiness was included in some contexts because the Levitical priests taught God’s Law (2Ch 15:3; Mal 2:7) and offered sacrifices that covered the sins of the people (Le 1:3-5; De 18:1-5). At Ac 13:2, the Greek word lei·tour·geʹo is used in a more general sense, describing the ministering by Christian prophets and teachers in the congregation in Antioch of Syria. The word refers to the different expressions of devotion and service to God, including such aspects of the Christian ministry as prayer, preaching, and teaching. The ministry performed by these prophets and teachers no doubt included preaching to the public.​—Ac 13:3.

ministering to Jehovah: The Greek word lei·tour·geʹo (to minister; to serve) used in this verse often appears in the Septuagint rendering of Hebrew Scripture passages where the divine name is found in the original Hebrew text. For example, at 2Ch 13:10, the same Greek expression found at Ac 13:2 is used in the Septuagint to render the Hebrew phrase “ministering to Jehovah.” At 2Ch 35:3, the same Greek words are used to render the Hebrew phrase “serve Jehovah.”​—1Sa 2:11; 3:1; Eze 45:4; Joe 2:17; see App. C3 introduction; Ac 13:2.

13:4

Seleucia: A fortified Mediterranean port town serving Syrian Antioch and located about 20 km (12 mi) SW of that city. The two sites were connected by road and by the navigable Orontes River, which flowed past Antioch and emptied into the Mediterranean Sea a short distance S of Seleucia. Seleucus I (Nicator), one of the generals of Alexander the Great, founded the city and named it after himself. Accompanied by Barnabas, Paul sailed from Seleucia at the start of his first missionary journey, in about 47 C.E. Seleucia was just N of Süveydiye, or Samandag, in modern-day Türkiye. Silt from the Orontes has converted ancient Seleucia’s harbor into a marsh.​—See App. B13.

they sailed away to Cyprus: A journey of about 200 km (125 mi). If winds were favorable, a first-century ship could travel about 150 km (93 mi) in a day. In unfavorable conditions, such a journey could take much longer. Cyprus was Barnabas’ home.​—See App. B13.

13:5

Salamis: Located on the E side of the island of Cyprus, Salamis was a sensible choice to start the preaching tour in Cyprus, although Paphos, located on the W coast, was the Roman capital. Salamis was closer to the missionaries’ starting point near Syrian Antioch, and it was the cultural, educational, and commercial center of the island. There was also a sizable population of Jews in Salamis, a city that had more than one synagogue. Barnabas, a native of Cyprus, no doubt served as an able guide for the group. Depending on the route taken, the men may have walked at least 150 km (about 100 mi) as they preached throughout the island.​—See App. B13.

John: That is, John Mark, one of Jesus’ disciples, “the cousin of Barnabas” (Col 4:10), and the writer of the Gospel of Mark. (See study note on Mr Title.) He is also called John at Ac 13:13, but the other three verses in Acts where he is mentioned add “who was [or, “the one also”] called Mark,” his Roman surname. (Ac 12:12, 25; 15:37) John is the English equivalent of the Hebrew name Jehohanan or Johanan, which means “Jehovah Has Shown Favor; Jehovah Has Been Gracious.” Elsewhere in the Christian Greek Scriptures, he is referred to as “Mark.”​—Col 4:10; 2Ti 4:11; Phm 24; 1Pe 5:13.

13:7

proconsul: The title of the governor of a province administered by the Roman Senate. Some Roman provinces, such as Judea, were imperial provinces under the direct rule of the emperor, who appointed a governor. Because Cyprus became a senatorial province in 22 B.C.E., it was governed by a proconsul. A coin from Cyprus has been found with the head and title of Roman Emperor Claudius (in Latin) on one side and “Under Cominius Proclus, Proconsul of the Cyprians” (in Greek) on the other side.​—See Glossary.

13:9

Saul, also called Paul: From this point on, Saul is referred to as Paul. The apostle was born a Hebrew with Roman citizenship. (Ac 22:27, 28; Php 3:5) It is therefore likely that from childhood, he had both the Hebrew name Saul and the Roman name Paul. It was not unusual for Jews of that time, particularly among those living outside Israel, to have two names. (Ac 12:12; 13:1) Some of Paul’s relatives likewise had Roman and Greek names. (Ro 16:7, 21) As “an apostle to the nations,” Paul was commissioned to declare the good news to non-Jews. (Ro 11:13) He apparently decided to use his Roman name; he might have felt that it would be more acceptable. (Ac 9:15; Ga 2:7, 8) Some have suggested that he adopted the Roman name in honor of Sergius Paulus, which seems unlikely, since Paul retained the name even after leaving Cyprus. Others have suggested that Paul avoided using his Hebrew name because its Greek pronunciation sounded similar to a Greek word that referred to a person (or an animal) who swaggered when walking.​—See study note on Ac 7:58.

Paul: In the Christian Greek Scriptures, the name Pauʹlos, from Latin Paulus, meaning “Little; Small,” is used 157 times when referring to the apostle Paul and once when referring to the proconsul of Cyprus named Sergius Paulus.​—Ac 13:7.

13:10

ways of Jehovah: Paul’s reply to the Jewish sorcerer Bar-Jesus (recorded in verses 10 and 11) contains several expressions that have a background in the Hebrew Scriptures. Some examples are: The Greek phrase here rendered “distorting . . . ways” is found at Pr 10:9 (“making his ways crooked”) in the Septuagint. The Greek words that appear in the phrase “the right ways of Jehovah” also appear in the Septuagint rendering of Ho 14:9. In that verse, the original Hebrew text uses the divine name (“For the ways of Jehovah are upright”).​—See App. C3 introduction; Ac 13:10.

13:11

Jehovah’s hand: See study note on Ac 11:21 and App. C3 introduction; Ac 13:11.

13:12

the teaching of Jehovah: The expression “the teaching of Jehovah” is synonymous with “the word of God,” used at Ac 13:5. That verse says that when Paul and his companions arrived in Cyprus, they “began proclaiming the word of God in the synagogues of the Jews.” As a result, the proconsul Sergius Paulus was “eager to hear the word of God.” (Ac 13:7) After witnessing what Paul said and did, Sergius Paulus was astounded at what he learned about Jehovah God and the teaching originating from Him.​—See App. C3 introduction; Ac 13:12.

13:14

Antioch in Pisidia: A city in the Roman province of Galatia. This city was situated on the border of the regions of Phrygia and Pisidia, so at different times in history it might have been considered part of one of these regions. The ruins of the city are located near Yalvaç in modern-day Türkiye. Pisidian Antioch is referred to here and at Ac 14:19, 21. Anyone traveling from Perga, a city near the Mediterranean Coast, to Pisidian Antioch faced a difficult trek; this city was about 1,100 m (3,600 ft) above sea level (see App. B13), and bandits roamed the treacherous mountain passages. “Antioch in Pisidia” is not to be confused with Antioch in Syria. (Ac 6:5; 11:19; 13:1; 14:26; 15:22; 18:22) In fact, most of the occurrences of the name Antioch in Acts refer, not to Pisidian Antioch, but to Syrian Antioch.

13:15

the public reading of the Law and the Prophets: In the first century C.E., this public reading was done “on every Sabbath.” (Ac 15:21) One feature of synagogue worship was the reciting of the Shema, or what amounted to the Jewish confession of faith. (De 6:4-9; 11:13-21) The Shema received its name from the first word of the first scripture used, “Listen [Shemaʽʹ], O Israel: Jehovah our God is one Jehovah.” (De 6:4) The most important part of the service was the reading of the Torah, or Pentateuch. In many synagogues, the entire Law was scheduled to be read in the course of one year; in others, the program took three years. Portions of the Prophets were also read and explained. At the conclusion of the public reading, a discourse was given. It was after the public reading in the synagogue in Pisidian Antioch that Paul was invited to speak words of encouragement to those assembled.​—See study note on Lu 4:16.

13:20

during about 450 years: Paul’s discussion of Israelite history begins with a significant event, namely, when God “chose our forefathers.” (Ac 13:17) Paul apparently had in mind the time when Isaac was actually born as the promised offspring. (Ge 17:19; 21:1-3; 22:17, 18) Isaac’s birth definitely settled the question as to whom God would recognize as this offspring, an issue that had been in doubt because of Sarai’s (Sarah’s) barrenness. (Ge 11:30) From this starting point, Paul recounts God’s acts in behalf of His chosen nation down to the time when He gave them judges until Samuel the prophet. The period of “about 450 years,” therefore, apparently spans from Isaac’s birth in 1918 B.C.E. to the year 1467 B.C.E. This period extends 46 years after the start of Israel’s Exodus from Egypt, in 1513 B.C.E. This end point is appropriate because the Israelites spent 40 years wandering in the wilderness and 6 years conquering the land of Canaan.​—Nu 9:1; 13:1, 2, 6; De 2:7; Jos 14:6, 7, 10.

13:23

offspring: Or “descendants.” Lit., “seed.”​—See App. A2.

13:29

the stake: Or “the tree.”​—See study note on Ac 5:30.

tomb: Or “memorial tomb.”​—See Glossary, “Memorial tomb.”

13:36

rendered service to God: Or “served the will (purpose) of God.”​—See study note on Ac 20:27.

13:43

who worshipped God: The Greek word seʹbo·mai, here rendered “who worshipped God,” means “to worship; to revere; to venerate.” It could also be rendered “God-fearing; devout.” (See study note on Ac 13:50.) The Syriac Peshitta renders it “who feared God.” One translation of the Christian Greek Scriptures into Hebrew (referred to as J¹⁸ in App. C4) uses the divine name here and the whole expression can be rendered “who feared Jehovah.”

the undeserved kindness of God: In view of Paul’s background as a resister of Jesus and his followers (Ac 9:3-5), Paul had every reason to emphasize Jehovah’s undeserved kindness. (See Glossary, “Undeserved kindness.”) Paul realized that it was only by God’s undeserved kindness that he was able to carry out his ministry. (1Co 15:10; 1Ti 1:13, 14) When meeting with the elders from Ephesus, he speaks of this quality twice. (Ac 20:24, 32) In his 14 letters, Paul mentions “undeserved kindness” some 90 times, far more than any other Bible writer. For example, he refers to the undeserved kindness of God or of Jesus in the opening salutations of all his letters except his letter to the Hebrews, and he uses the expression in the closing remarks of every letter.

13:44

the word of Jehovah: See study note on Ac 8:25 and App. C3 introduction; Ac 13:44.

13:47

Jehovah has commanded us in these words: The quote that follows in this verse is taken from Isa 49:6, where the context of the original Hebrew text clearly identifies Jehovah as the one speaking. (Isa 49:5; compare Isa 42:6.) The fulfillment of the prophecy involves the work that Jehovah’s Servant, Jesus Christ, and his followers would do.​—Isa 42:1; see study note on Lu 2:32 and App. C3 introduction; Ac 13:47.

to the ends of the earth: Or “to the most distant part of the earth.” This prophecy is quoted from Isa 49:6, where the same Greek expression appears in the Septuagint. Isaiah foretold that Jehovah’s servant would be “a light of nations” and that salvation from God would “reach the ends of the earth.” When speaking in Pisidian Antioch, Paul and Barnabas indicated that these prophetic words constituted a command from Jehovah that Christ’s followers should serve as a light to the nations. The Greek expression, here rendered “to the ends of the earth,” is also used at Ac 1:8 (see study note) to show the extent to which Jesus’ followers would be witnesses of him.

13:48

the word of Jehovah: See study note on Ac 8:25 and App. C3 introduction; Ac 13:48.

were rightly disposed for: This expression describes certain Gentiles in Pisidian Antioch who became believers after hearing Paul and Barnabas preach. The Greek word here rendered “were rightly disposed for” (a form of the verb tasʹso) has a wide range of meaning, including “to set; to position; to arrange; to appoint.” The context helps to determine the intended meaning. Ac 13:46 contrasts certain Jews of Pisidian Antioch with the Gentiles mentioned here in verse 48. On the preceding Sabbath, Paul had given both groups a thorough witness by means of a stirring public discourse. (Ac 13:16-41) According to Paul and Barnabas, the Jews stubbornly rejected “the word of God” and showed by their attitude and actions that they did not “judge [themselves] worthy of everlasting life.” (Ac 13:46) The Gentiles in that city, however, showed a very different attitude. The account says that they began to rejoice and to glorify the word of Jehovah. So in this context, the Greek verb tasʹso conveys the idea that these non-Jews in Antioch “put themselves in a position for” gaining life by showing an attitude, inclination, or disposition that could result in their gaining everlasting life. So the Greek term is appropriately rendered “were rightly disposed for.” Many Bible translations, though, render Ac 13:48 with such expressions as “were destined for; were appointed for,” which could give the impression that these people were predestined by God to gain life. However, neither the immediate context nor the rest of the Bible supports the idea that these Gentiles in Antioch were predestined to gain life, any more than the Jews there were predestined not to gain everlasting life. Paul tried to persuade the Jews to accept the good news, but they made a conscious choice to reject the message. They were not predestined to do so. Jesus explained that some would show by their actions that they are not “well-suited for the Kingdom of God.” (Lu 9:62) By contrast, these Gentiles in Antioch were among those whom Jesus said would show by their attitude that they are “deserving” of the good news.​—Mt 10:11, 13.

13:49

the word of Jehovah: See study note on Ac 8:25 and App. C3 introduction; Ac 13:49.

13:50

who were God-fearing: Or “who worshipped God.” The Greek word seʹbo·mai may also be rendered “to revere; to venerate.” The Syriac Peshitta renders the expression “who feared God.” Some translations of the Christian Greek Scriptures into Hebrew (referred to as J^{7, 8, 10, 18} in App. C4) use the divine name here, and the expression can be rendered “who feared Jehovah.”

13:51

they shook the dust off their feet against them: Paul and Barnabas here applied Jesus’ instruction recorded at Mt 10:14; Mr 6:11; Lu 9:5. Pious Jews who had traveled through Gentile country would shake what they perceived to be unclean dust off their sandals before reentering Jewish territory. However, Jesus apparently had a different meaning in mind when giving these instructions to his disciples. This gesture signified that the disciples disclaimed responsibility for the consequences that would come from God. When Paul did something similar in Corinth by shaking out his garments, he added the explanatory words: “Let your blood be on your own heads. I am clean.”​—See study note on Ac 18:6.

ACTS

Study Notes​—Chapter 14

14:2

the people: Or “the souls of the people.”​—See App. A2 and Glossary, “Soul.”

14:3

by the authority of Jehovah: Lit., “upon the Lord.” (See App. C.) In the context of Ac 14:3, the preposition e·piʹ (“upon”) is understood to indicate the grounds, or basis, on which the disciples were speaking boldly. The rest of the verse shows that God was bearing witness, or testifying, that what they preached was really his word and that they had his approval and support in doing so. (Compare Ac 4:29-31.) The Greek expression for “upon the Lord” can also be found in the Septuagint to render phrases where the Tetragrammaton appears in the original Hebrew text. (Ps 31:6 [30:7, LXX]; Jer 17:7) In line with this, some have suggested that the expression also conveys the idea of speaking “in reliance on Jehovah.”​—See App. C3 introduction; Ac 14:3.

wonders: Or “portents.”​—See study note on Ac 2:19.

14:12

Zeus: See Glossary.

Hermes: A Greek god, said to be the son of Zeus, Hermes was regarded as the messenger of the gods. He was believed to be the discreet counselor of the mythological heroes and considered to be the god of commerce, skillful speech, gymnastic skill, sleep, and dreams. Because Paul took the lead in speaking, the inhabitants of the Roman city of Lystra identified Paul with the god Hermes. This identification harmonizes with their conception of Hermes as a divine messenger and a god of skillful speech. In fact, various words related to this name are used in the Scriptures referring to translation as well as to interpretation. (Some examples are the Greek verb her·me·neuʹo, rendered “translated” at Joh 1:42 and Heb 7:2, and the noun her·me·niʹa, rendered “interpretation” at 1Co 12:10; 14:26; see also study note on Lu 24:27.) Among the archaeological finds in the vicinity of ancient Lystra are a statue of the god Hermes; an altar dedicated to Zeus and Hermes has also been discovered in that area. The Romans identified Hermes with their god of commerce, Mercury.

14:13

garlands: Or “wreaths.” The priest of Zeus may have intended to put these garlands on the heads of Paul and Barnabas, as was sometimes done to idols, or on themselves and the sacrificial animals. Such garlands were generally made of foliage and flowers, though some were made of wool.

14:22

the disciples: Or “the souls of the disciples.”​—See App. A2 and Glossary, “Soul.”

14:23

appointed: Here the Scriptures show that traveling overseers, Paul and Barnabas, appointed the elders. They did so by offering prayer with fasting, showing that they viewed making these appointments as a weighty matter. Titus and apparently Timothy are also described as taking part in appointing men as “elders” in the congregations. (Tit 1:5; 1Ti 5:22) The Greek word used here for “appointed,” khei·ro·to·neʹo, has the literal meaning “to extend (stretch out; lift up) the hand.” Based on this meaning, some have understood that the elders were elected by the congregation through a show of hands. But this Greek word is also used in a more general sense, without reference to how the appointing was done. First-century Jewish historian Josephus confirms this meaning of the term in his Antiquities of the Jews, Book 6, chaps. 4 and 13 (Loeb 6:54 and 6:312), where he uses the same Greek verb to describe God’s appointment of Saul as king. In that case, a show of hands by the congregation of Israel did not vote King Saul into office. Rather, the Scriptures state that the prophet Samuel poured oil on Saul’s head and said: “Has not Jehovah anointed you as a leader?” This showed that Saul was appointed by Jehovah God. (1Sa 10:1) Also, according to the Greek grammatical structure of Ac 14:23, the apostles Paul and Barnabas, not the assembly or congregation, did the appointing (Lit., “stretching out of the hands”). In other situations, when qualified men were appointed to responsible positions in the first-century congregation, the apostles and other authorized men would literally lay their hands on them, a gesture that symbolized confirmation, approval, or appointment.​—Compare study note on Ac 6:6.

elders: Lit., “older men.” In the Bible, the Greek term pre·sbyʹte·ros refers primarily to those who hold a position of authority and responsibility in a community or a nation, although the term sometimes refers to physically older men. (See study note on Mt 16:21.) Just as older, mature men shared the responsibility of leadership and administration in communities of the ancient nation of Israel, so spiritually mature men served in the Christian congregations in the first century C.E. (1Ti 3:1-7; Tit 1:5-9) Although Paul and Barnabas were “sent out by the holy spirit” on this missionary journey, they still prayed and fasted when making appointments. Then they “entrusted [these elders] to Jehovah.” (Ac 13:1-4; 14:23) In addition to Paul and Barnabas, Titus and apparently also Timothy are described as taking part in appointing men as “elders” in the congregations. (Tit 1:5; 1Ti 5:22) There is no record of congregations independently making such appointments. The first-century congregations apparently had a number of elders who served together as a “body of elders.”​—1Ti 4:14; Php 1:1.

they entrusted them to Jehovah: The Greek verb rendered “entrusted” is also used at Ac 20:32, where Paul says to the elders from Ephesus: “I entrust you to God,” and at Lu 23:46 to render Jesus’ words: “Father, into your hands I entrust my spirit.” This is a quote from Ps 31:5, where the Septuagint (30:6, LXX) uses the same Greek word for “entrust” and where the divine name appears in the immediate context of the original Hebrew text. The concept of entrusting oneself to Jehovah is expressed several times in the Hebrew Scriptures.​—Ps 22:8; 37:5; Pr 16:3; see App. C3 introduction; Ac 14:23.

14:25

the word: There is good manuscript support for the reading “the word” (ton loʹgon) here, and most modern translations follow that reading. However, there are other Greek manuscripts that read “the word of the Lord,” (ton loʹgon tou Ky·riʹou; see App. C and study note on Ac 8:25) and a few ancient manuscripts read “the word of God.” Additionally, at least two translations of the Christian Greek Scriptures into Hebrew (referred to as J^{17, 28} in App. C4) use the divine name here and can be rendered “the word of Jehovah.”

14:27

the door to faith: Or “the door of faith.” Jehovah opened this figurative door by giving people of the nations, or non-Jews, the opportunity to acquire faith. In the Scriptural sense, gaining faith includes the idea of cultivating trust that leads to obedient action. (Jas 2:17; see study note on Joh 3:16.) Paul used the term “door” in a figurative sense three times in his letters.​—1Co 16:9; 2Co 2:12; Col 4:3.

ACTS

Study Notes​—Chapter 15

15:2

elders: Lit., “older men.” Here the Greek term pre·sbyʹte·ros refers to those who held a position of responsibility in the early Christian congregation. The elders of the Jerusalem congregation are mentioned together with the apostles as the ones to whom Paul, Barnabas, and some other brothers from Syrian Antioch went in order to get the matter of circumcision settled. So just as some elders served in fleshly Israel on a national level, these elders together with the apostles formed a governing body for all the Christian congregations in the first century C.E. This indicates that the original group serving as a governing body, the 12 apostles, had now been enlarged.​—Ac 1:21, 22, 26; see study notes on Mt 16:21; Ac 11:30.

issue: Or “dispute.” The Greek word zeʹte·ma often refers to a controversial question or a specific issue being debated. It is related to a Greek word meaning “to seek” (ze·teʹo).​—See study note on Ac 15:7.

15:3

conversion: The Greek word used here, e·pi·stro·pheʹ, comes from a verb that means “to return; to turn back (around).” (Joh 12:40; 21:20; Ac 15:36) Used in a spiritual sense, it may involve turning to or returning to the true God as well as turning away from idols and false gods. (This verb appears at Ac 3:19; 14:15; 15:19; 26:18, 20; 2Co 3:16.) At 1Th 1:9, the verb is used in the phrase “how you turned to God from your idols.” Conversion is preceded by repentance.​—See study notes on Mt 3:2, 8; Ac 3:19; 26:20.

15:5

those of the sect of the Pharisees: Apparently, these Christians were still identified in some sense with their Pharisaic background.​—Compare study note on Ac 23:6.

15:7

intense discussion: Or “disputing.” The Greek word used here is related to a verb meaning “to seek” (ze·teʹo) and denotes “a seeking; a questioning.” (Kingdom Interlinear) It thus indicates that the apostles and elders diligently searched out the matter by asking questions, by carefully investigating the issue, and no doubt by frankly and openly expressing their different opinions.

15:12

wonders: Or “portents.”​—See study note on Ac 2:19.

15:13

James: Likely referring to Jesus’ half brother and the James mentioned at Ac 12:17. (See study notes on Mt 13:55; Ac 12:17.) It appears that when the circumcision issue came before “the apostles and elders in Jerusalem,” James presided over the discussion. (Ac 15:1, 2) Apparently referring to that occasion, Paul mentions that James, Cephas (Peter), and John were “the ones who seemed to be pillars” of the Jerusalem congregation.​—Ga 2:1-9.

15:14

Symeon: That is, Simon Peter. The Greek form Sy·me·onʹ closely reflects the Hebrew form of the name (Simeon). The use of the Greek form of the name that closely reflects the Hebrew form of the name indicates that Hebrew may have been the language spoken at this meeting. In the Bible, the apostle Peter is only once called by this form of the name.​—See study note on Mt 10:2.

a people for his name: This expression may allude to statements in the Hebrew Scriptures where Jehovah is said to have chosen a people as his special property. (Ex 19:5; De 7:6; 14:2; 26:18, 19) This new people bearing Jehovah’s name, referred to as “the Israel of God,” that is, spiritual Israel, would now also include non-Jewish believers. (Ga 6:16; Ro 11:25, 26a; Re 14:1) They were to declare the praises of the One they represented and were to glorify his name publicly. (1Pe 2:9, 10) As had been true of fleshly Israel, members of spiritual Israel were the ones Jehovah called “the people whom I formed for myself so that they might declare my praise.” (Isa 43:21) Those early Christians boldly proclaimed that Jehovah is the one true God, exposing as false all the gods that were being worshipped at that time.​—1Th 1:9.

15:15

the words of the Prophets: The speech by Symeon, or Simon Peter (Ac 15:7-11), and the evidence submitted by Barnabas and Paul (Ac 15:12) probably brought to James’ mind pertinent scriptures that shed light on the subject under discussion. (Joh 14:26) After saying that “the words of the Prophets agree” with what was just presented, James quoted Am 9:11, 12, a book in the part of the Hebrew Scriptures commonly called “the Prophets.”​—Mt 22:40; Ac 15:16-18; see study note on Lu 24:44.

15:16

the tent of David: Or “the booth (dwelling) of David.” Jehovah promised that David’s kingdom would “be secure forever.” (2Sa 7:12-16) “The tent of David,” that is, his royal house, or dynasty, fell when King Zedekiah was dethroned. (Eze 21:27) From that time on, no king of the line of David occupied “Jehovah’s throne” in earthly Jerusalem. (1Ch 29:23) However, Jehovah would rebuild the symbolic tent of David with David’s descendant Jesus as the permanent King. (Ac 2:29-36) James indicated that this rebuilding foretold by Amos (the reestablishment of the kingship in David’s line) would include the gathering of Jesus’ disciples (Kingdom heirs) from among both Jews and Gentiles.​—Am 9:11, 12.

15:17

so that the men who remain may earnestly seek Jehovah: As shown in the study note on Ac 15:15, James quoted the words of Am 9:11, 12. Parts of this quote, however, read somewhat differently from the Hebrew text that is currently available. It has been suggested that the difference may exist because James quoted from the Septuagint, a Greek translation of the Hebrew Scriptures. However, when James referred to Peter, he used a Greek form of the name that closely reflects the Hebrew name Simeon, indicating that Hebrew may have been spoken at this meeting. (Ac 15:14) If that is so, another possibility is that James quoted the verses in Hebrew but Luke recorded the quotation using the wording from the Septuagint. This approach was used by Luke, James, and other Bible writers when they quoted from the Hebrew Scriptures. While some of such verses quoted from the Septuagint vary slightly from the Hebrew text that is available today, Jehovah permitted the Bible writers to use this translation, thereby making such quotes part of the inspired record. (2Ti 3:16) Regarding this quotation from Am 9:12, it is noteworthy that the Septuagint reads “the men who remain,” whereas the available Hebrew manuscripts read “what is remaining of Edom.” Some suggest that the difference may have arisen because in ancient Hebrew the word for “men” looked very similar to the word for “Edom.” The Hebrew words for “seek” and “possess” also look similar. It has been suggested that the Septuagint rendering of Am 9:12 was based on an ancient Hebrew text that varied from the Hebrew text available today; however, that remains uncertain. Whatever the case, the Septuagint and the Hebrew Masoretic text convey the basic thrust of James’ argument; both texts indicate that Amos foretold that Gentiles would be called by Jehovah’s name.

Jehovah: James says at Ac 15:14 that Symeon related “how God . . . turned his attention to the nations,” and in verse 19, James refers to “the nations who are turning to God.” James is here quoting from Am 9:11, 12. In the original Hebrew text, the divine name appears once, in the expression “declares [or, “says”] Jehovah.” However, the Greek term Kyʹri·os (Lord) appears twice here at Ac 15:17, both times referring to Jehovah. In view of the context, the Hebrew Scripture background, and the use of the term Kyʹri·os in the Septuagint and elsewhere in the Christian Greek Scriptures, there are good reasons for using the divine name in both occurrences of Kyʹri·os in this verse.​—See App. C1 and C3 introduction; Ac 15:17.

together with people of all the nations: That is, with non-Jews, or Gentiles. A Gentile who submitted himself to circumcision would no longer be considered a man of the nations but would “become like a native of the land,” in other words, a Jew. (Ex 12:48, 49) In Esther’s day, many Gentiles “were declaring themselves Jews.” (Es 8:17) It is worth noting that the Septuagint rendering of Es 8:17 says that these Gentiles “were circumcised, and became Jews.” The prophecy at Am 9:11, 12, as quoted here in Acts, stated that “people of all the nations” (uncircumcised Gentiles) would join “the men who remain” of the house of Israel (Jews and circumcised proselytes) and would become “people who are called by my [Jehovah’s] name.” On the basis of this prophecy, the disciples discerned that uncircumcised people of the nations would not have to get circumcised to become acceptable to God.

people who are called by my name: Or “people on whom my name has been called.” In the Hebrew Scriptures, Jehovah’s name being called on the Israelites indicated that they were his people. (De 28:10; 2Ch 7:14; Isa 43:7; 63:19; Da 9:19) Jehovah also placed his name on Jerusalem with its temple, thereby accepting it as the approved center for worship of him.​—2Ki 21:4, 7.

says Jehovah: In this quote from Am 9:12, the divine name, represented by four Hebrew consonants (transliterated YHWH), occurs in the original Hebrew text.​—See App. C.

who is doing these things, [vs. 18] known from of old: Or according to another understanding of the Greek text, this could be translated “who has been making these things [vs. 18] known from of old.”

15:19

my decision is: Or “my opinion (conclusion) is.” Lit., “I am judging.” As the Greek expression is used here, it does not indicate that James, who apparently was acting as chairman of the meeting, tried to impose his own opinion on the entire group. Rather, he was proposing for their consideration a course of action based on the evidence heard and on what the Scriptures said about the matter. One lexicon defines the Greek word in this context as “to make a judgment based on taking various factors into account.” Therefore, the verb used here refers, not to a formal judicial decision, but to James’ opinion based on his conclusion from the scripture just quoted.

15:20

sexual immorality: As used in the Bible, the Greek word por·neiʹa is a general term for certain sexual activities forbidden by God. It includes adultery, prostitution, sexual relations between unmarried individuals, homosexual acts, and bestiality.​—See Glossary.

what is strangled: Or “what is killed without draining its blood.” This prohibition would apparently also include an animal that dies by itself or as a result of a wound caused by another animal. In either case, the animal’s body would not have been properly drained of its blood.​—Ex 22:31; Le 17:15; De 14:21.

15:21

Moses: James referred to the writings of Moses, which included not only the Law code but also a record of God’s dealings with His people and the indications of His will that predated the Law. For example, God’s view on the consumption of blood, on adultery, and on idolatry can be plainly seen in the book of Genesis. (Ge 9:3, 4; 20:2-9; 35:2, 4) Jehovah thus revealed principles that are binding on all of mankind, whether Jew or Gentile. The decision recorded at Ac 15:19, 20 would not “trouble,” or make things difficult for, Gentile Christians by imposing on them the many requirements of the Mosaic Law. It would also show respect for the conscientious views held by Jewish Christians, who over the years had heard Moses . . . read aloud in the synagogues on every sabbath. (See study notes on Lu 4:16; Ac 13:15.) The recommended course would strengthen the bond between Jewish and Gentile Christians.

read aloud in the synagogues on every sabbath: See study notes on Lu 4:16; Ac 13:15.

15:22

the apostles and the elders: See study note on Ac 15:2.

15:23

Greetings!: The Greek word khaiʹro, which literally means “to rejoice,” is here used as a salutation and conveys the thought “may things be well with you.” The introduction to this letter concerning circumcision, which was sent to the congregations, follows the common ancient form of letter writing. First the writer was mentioned, then a person was addressed, and third the common greeting was given. (See study note on Ac 23:26.) Of all the inspired letters included as books of the Christian Greek Scriptures, only the letter of James uses the Greek term khaiʹro as a salutation in the same way as this letter from the first-century governing body. (Jas 1:1) The disciple James was involved in formulating this letter, which supports the conclusion that the James who wrote the letter bearing his name is the same as the one who had a prominent part in the meeting recounted in Acts chapter 15.

15:24

subvert you: Or “unsettle you.” Here “you” is rendered from the Greek “the souls of you [plural].” In this context, psy·kheʹ, traditionally rendered “soul,” refers to the person himself, so it is rendered by the pronoun “you.”​—See Glossary, “Soul.”

15:25

unanimous: Lit., “like-mindedly (of one mind).” The Greek word ho·mo·thy·ma·donʹ appears several times in the book of Acts, often describing the unique unity among the early Christians. Some examples are “with one purpose,” Ac 1:14; “with a united purpose,” Ac 2:46; “with one accord,” Ac 4:24.

15:26

have given up their lives for: Here the plural form of the Greek word psy·kheʹ, often rendered “soul,” is rendered “lives.” It can refer to a person or to a person’s life. (See Glossary, “Soul.”) The whole phrase could be understood to mean “have risked their lives (souls) for” or “have devoted their lives (or, themselves) to.”

15:29

keep abstaining from: Or “keep away from.” The verb used here could apply to all the practices that follow. Christians were to avoid idolatry, sexual immorality, and the eating of meat from animals that were strangled and thus not bled properly. With regard to abstaining from blood, the meaning of this verb is broader than simply not consuming blood. It implies avoiding all misuse of blood, showing regard for its sacredness.​—Le 17:11, 14; De 12:23.

keep abstaining . . . from blood: This decree rests, ultimately, on God’s command not to eat blood, a command given to Noah and his sons and, therefore, to all mankind. (Ge 9:4-6) Eight centuries later, God put that command in his Law to the Israelites. (Le 17:13-16) Fifteen centuries after that, he reaffirmed it to the Christian congregation, as mentioned here. In God’s eyes, abstaining from blood is as important as avoiding idolatry and sexual immorality.

what is strangled: See study note on Ac 15:20.

sexual immorality: See study note on Ac 15:20.

Good health to you!: Or “Farewell.” The Greek expression used here was typical for letters of that time. It does not necessarily mean that the requirements mentioned immediately before were given as health measures, suggesting that ‘if you abstain from these things, you will have better health.’ However, it was a closing wish for the recipient to have strength, health, and happiness. The expression is similar in intent to the Hebrew expression sha·lohmʹ, wishing “peace” to the recipient. (Ex 4:18; Jg 18:6; 19:20; 1Sa 1:17) In fact, one translation of the Christian Greek Scriptures into modern Hebrew (referred to as J²² in App. C4) renders the expression sha·lohmʹ la·khemʹ, “May you have peace!”

15:34

Some later Greek manuscripts and some ancient translations into other languages, with slight variations in wording, add: “But it seemed good to Silas to remain there further; however Judas alone departed for Jerusalem.” These words, though, do not appear in the earliest and most reliable manuscripts and thus are not part of the original text of Acts. The passage was probably a marginal note intended to explain Ac 15:40; in time, it was added to the text of a minority of manuscripts.​—See App. A3.

15:35

the word of Jehovah: See study note on Ac 8:25 and App. C3 introduction; Ac 15:35.

15:36

the word of Jehovah: See study note on Ac 8:25 and App. C3 introduction; Ac 15:36.

15:40

of Jehovah: In the book of Acts, the expression undeserved kindness is most often connected with God. (Ac 11:23; 13:43; 20:24, 32) At Ac 14:26, the similar expression “entrusted to the undeserved kindness of God” is found.​—See App. C3 introduction; Ac 15:40.