Acts 8

Acts 8


And SaulI, II approvedIII of their killingIV him.

Notes on verse 1a

I “Saul” = Saulos. 15x in NT. From Saoul (Saul); from Hebrew shaal (to ask, inquire, beg, borrow, desire, request; can also mean demand). This is Saul or Shaul, meaning “asked of the Lord.”
II {untranslated} = eimi. This is to be, exist.
III “approved” = suneudokeo. 6x in NT. From sun (with, together with) + eudokeo (to think well of, to be pleased or resolved; properly, what someone finds good or acceptable – approving of some action or generally thinking well of); {from eu (good, well, well done) + dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); {from dokos (opinion)}}. This is to approve, applaud, consent. It can be to resoundingly agree in partnership with others.
IV “killing” = anairesis. 1x in NT. From anaireo (to take up or away, which implies taking with violence; murdering, executing, and slaying); from ana (up, back, among, again, anew) + haireo (to take, choose, or prefer) {probably related to airo (raise, take up, lift, remove)}. This is a taking up, destruction, murder, death.

That dayV a severeVI persecutionVII beganVIII

Notes on verse 1b

V “day” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
VI “severe” = megas. This is big in a literal or figurative sense – great, large, exceeding, abundant, high, mighty, perfect, strong, etc.
VII “persecution” = diogmos. 10x in NT. From dioko to chase after, put to flight; by implication, to persecute or to purse like a hunter after its prey; this can be earnestly pursue or zealously persecute) {related to dio (put to flight). This is chase, pursuit, or persecution. It is hunting someone like an animal.
VIII “began” = ginomai. This is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth

against the churchIX in Jerusalem,X and allXI exceptXII the apostlesXIII

Notes on verse 1c

IX “church” = ekklesia. From ek (from, out from) + kaleo (to call by name, invite, to name, bid, summon, call aloud) {related to keleuo (to command, order, direct); from kelomai (to urge on)}. This is properly a calling out or an assembly. It was used to refer to a church.
X “Jerusalem” = Hierosoluma. From Hebrew Yerushalaim (probably foundation of peace); {from yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach) + shalam (to make amends, to be complete or sound)}. This is Jerusalem, dwelling of peace.
XI “all” = pas. This is all, every.
XII “except” = plen. From pleion (many, more, great, having a greater value, more excellent); from polus (much, many, abundant). This is yet, nevertheless.
XIII “apostles” = apostolos. From apostello (to send, send away, send forth as a messenger, to commission); {from apo (from, away from) + stello (to set, arrange, prepare, provide for); {probably from histemi (to stand, place, set up, establish, stand firm)}}. This is a messenger – someone sent out on a mission as an envoy or delegate. It can also refer to someone set at liberty. Generally, this is a messenger who is meant to be a representative of the one who sent them. They are thus, set apart on a mission literally or figuratively.

were scatteredXIV throughout the countrysideXV of JudeaXVI and Samaria.XVII 

Notes on verse 1d

XIV “scattered” = diaspeiro. 3x in NT. From dia (through, for the sake of, across, thoroughly) + speiro (to sow seed, spread, scatter); {perhaps from spao (to pull, to draw a sword)}. This is to scatter as one scatters seed, disperse. Figuratively, it is people living in many places in foreign countries.
XV “countryside” = chora. From chasma (gap, gulf, chasm, open space); from chasko (to gape, yawn). This is space, land, region, fields, open area – the countryside in contrast to the town.
XVI “Judea” = Ioudaia. From Hebrew Yehudah (Judah, son of Jacob, his tribal descendants, a name for the southern kingdom. Literally, it means praised); probably from yadah (to throw one’s hands into the air in a gesture of praise); from yad (hand). This is Judea, which was a Roman province.
XVII “Samaria” = Samareia. 11x in NT. From Hebrew Shomron (capital of the northern kingdom of Israel); from shamar (to keep, watch, or preserve; to guard something or to protect it as a thorny hedge protects something). This is Samaria, meaning watch station.

DevoutXVIII menXIX buriedXX StephenXXI

Notes on verse 2a

XVIII “devout” = eulabes. Related to “approved” in v1. 4x in NT. From eu (see note III above) + lambano (active acceptance/taking of what is available or what has been offered; emphasizes the choice and action of the individual). This is literally handling well or grasping what is good. So, cautious or circumspect. By extension, it refers to devout, pious, or God fearing.
XIX “men” = aner. This is man, male, husband, or fellow. It can also refer to an individual.
XX “buried” = sugkomizo. 1x in NT. From sun (with, together with) + komizo (to carry, convey, recover); {from komeo (to take care of)}. This is to bring together, to carry away something with others (such as a body going to be buried).
XXI “Stephen” = Stephanos. 7x in NT. From stephanos (something that surrounds i.e. a crown or garland; properly, the wreath or garland that the winner of athletic games would win; symbolized victory and honor from skill as contrasted with a royal crown, which is diadema in Greek); stepho (to twine, encircle). This is Stephen or Stephanus, meaning “crown.”

and madeXXII loudXXIII lamentationXXIV over him. But Saul was ravagingXXV the church by enteringXXVI

Notes on verses 2b-3a

XXII “made” = poieo. This is to make, do, act, construct, abide, or cause.
XXIII “loud” = megas. Same as “severe” in v1. See note VI above.
XXIV “lamentation” = kopetos. 1x in NT. From kopto (to cut, strike, cut off; beating the chest to lament and so to mourn). This is lamentation, mourning – striking one’s chest.
XXV “ravaging” = lumainomai. 1x in NT. From lume (outrage) OR related to luo (to loose, release, untie; figuratively, to break, destroy, or annul; releasing what had been withheld). This is outrage, mistreat, corrupt, ravage.
XXVI “entering” = eisporeuomai. 18x in NT. From eis (to, into, for, among) + poreuomai (to go, travel, journey, die; refers to transporting things from one place to another; focuses on the personal significance of the destination); {from poros (passageway)}. This is to enter or journey in in a literal or figurative sense.

houseXXVII after house; dragging offXXVIII both men and women,XXIX he committedXXX them to prison.XXXI

Notes on verse 3b

XXVII “house” = oikos. This is house – the building, the household, the family, descendants, the temple.
XXVIII “dragging off” = suro. Related to “killing” in v1. 5x in NT. Perhaps from haireomai (see note IV above). This is to drag, sweep away.
XXIX “women” = gune. Related to “began” in v1. Perhaps from ginomai (see note VIII above). This is woman, wife, or bride. This is where the word “gynecologist” comes from.
XXX “committed” = paradidomi. From para (from beside, by) + didomi (give, offer, place, bestow, deliver; give in a literal or figurative sense). This is literally to hand over – hence to deliver, abandon, or betray. It implies a personal involvement.
XXXI “prison” = phulake. From phulasso (to guard something so that it doesn’t escape – to watch over it vigilantly; being on guard in a literal or figurative sense); related to phulaks (military guard, sentry, watcher). This is the act of guarding, the person who guards, the place where guarding occurs (i.e. a prison), or the times of guarding (the various watches).

Now thoseXXXII who were scattered went from place to placeXXXIII proclaimingXXXIV the word.XXXV 

Notes on verse 4

XXXII {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
XXXIII “went from place to place” = dierchomai. From dia (through, across to the other side, thoroughly) + erchomai (to come, go). This is to go through, come, depart, pierce, travel, traverse.
XXXIV “proclaiming” = euaggelizomai. Related to “approved” in v1 & “devout” in v2. From eu (see note III above) + aggelos (angel, messenger; a messenger from God bringing news – whether a prophet or an angel) {from aggellos (to bring tidings); probably from ago (to bring, lead, carry, guide)}. This is evangelize – literally to preach the good news. It can be those who hear the news, the news, or a way to say gospel.
XXXV “word” = logos. From lego (to speak, tell, mention). This is word, statement, speech, analogy. It is a word that carries an idea or expresses a thought, a saying. It could refer to a person with a message or reasoning laid out in words. By implication, this could be a topic, line of reasoning, or a motive. It can be used for a divine utterance or as Word – Christ.

PhilipXXXVI went downXXXVII to the cityXXXVIII of Samaria and proclaimedXXXIX the MessiahXL to them. 

Notes on verse 5

XXXVI “Philip” = Philippos. From philos (dear, beloved, a friend, an associate; friendship with personal affection, a trusted confidante; love from personal experience with another person) + hippos (horse). This is Philip, meaning one who loves horses or is fond of horses.
XXXVII “went down” = katerchomai. Related to “went from place to place” in v4. 16x in NT. From kata (down, against, among) + erchomai (see note XXXIII above). This is to go down, depart, move to a lower plane – air to ground, mountain to lowland, or sea to shore.
XXXVIII “city” = polis. This is a city or its inhabitants. It is a town of variable size, but one that has walls. This is where “metropolis” and “police” come from.
XXXIX “proclaimed” = kerusso. This is to proclaim, preach, publish. Properly, it is to act as a herald – announcing something publicly with confidence and/or to persuade.
XL “Messiah” = Christos. From chrio (consecrate by anointing with oil; often done for prophets, priests, or kings). Literally, the anointed one, Christ. The Greek word for Messiah.

The crowdsXLI with one accordXLII listened eagerlyXLIII to what was saidXLIV by Philip,

Notes on verse 6a

XLI “crowds” = ochlos. Related to “listened eagerly” in v6. Perhaps from echo (see note XLIII below). This is a crowd, the common people, a rabble. Figuratively, it can refer to a riot.
XLII “with one accord” = homothumadon. 11x in NT. From homou (together); {from homos (the same)} + thumos (passion, wrath; actions emerging from passion or impulse) {from thuo (to rush along, breathe violently, offer sacrifice)}}. This is having one mind or a shared passion. It is people who share the same desire.
XLIII “listened eagerly” = prosecho. From pros (at, toward) + echo (have, hold, possess). This is have towards, which is to say to give something your complete attention, beware, be cautious, hold to, turn to.
XLIV “said” = lego. Related to “word” in v4. See note XXXV above

hearingXLV and seeingXLVI the signsXLVII that he did,XLVIII 

Notes on verse 6b

XLV “hearing” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
XLVI “seeing” = blepo. This is literally to see – it is primarily used in the physical sense. However, figuratively it can be seeing, which includes attention and so to watchfulness, being observant, perceiving, and acting on the visual information. It can also mean beware.
XLVII “signs” = semeion. From the same as semaino (to give a sign, signify, indicate, make known); from sema (a sign or mark). It is literally a sign of any kind. It also refers to a sign given by God to confirm or authenticate a message or prophecy. It is not necessarily miraculous, but it can be. The Gospel of John generally uses this word instead of miracle.
XLVIII “did” = poieo. Same as “made” in v2. See note XXII above.

for uncleanXLIX spirits,L cryingLI with loud shrieks,LII

Notes on verse 7a

XLIX “unclean” = akathartos. From a (not, without) + kathairo (to cleanse or purify by purging out unwanted elements); {from katharos (clean, clear, pure, unstained; clean in a literal, ritual, or spiritual sense; so, also guiltless, innocent or upright; something that is pure because it has been separated from the negative substance or aspect; spiritually clean because of God’s act of purifying)}. This is unclean or impure, whether a thing or a person. It is something that is not mixed with something that would taint. This is unclean in a ritual or moral sense. It can also mean demonic or foul.
L “spirits” = pneuma. From pneo (to blow, breathe, breathe hard). This is wind, breath, or ghost. A breeze or a blast or air, a breath. Figuratively used for a spirit, the human soul or part of us that is rational. It is also used supernaturally for angels, demons, God, and the Holy Spirit. This is where pneumonia comes from.
LI “crying” = boao. 12x in NT. From boe (a cry or shout). This is cry out, make a distress call, ask for desperately need assistance.
LII “shrieks” = phone. Probably from phemi (to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (to shine) or phaino (to bring light, cause to appear, shine, become visible or clear). This is a voice, sound, tone or noise. It can also be a language or dialect.

came out ofLIII manyLIV  who were possessed,LV

Notes on verse 7b

LIII “came out of” = exerchomai. Related to “went from place to place” in v4 & “went down” in v5. From ek (from, from out of) + erchomai (see note XXXIII above). This is to go out, depart, escape, proceed from, spread news abroad.
LIV “many” = polus. Related to “except” in v1. See note XII above.
LV “possessed” = echo. Related to “listened eagerly” and “crowds” in v6. See note XLIII above.

and many others who were paralyzedLVI or lameLVII were cured.LVIII 

Notes on verse 7c

LVI “paralyzed” = paraluo. Related to “ravaging” in v3. 5x in NT. From para (by, beside, in the presence of) + luo (see note XXV above). This is to release on the side, weaken, disable, relax, paralyze.
LVII “lame” = cholos. 14x in NT. This is lame or limping. It can also mean missing a foot.
LVIII “cured” = therapeuo. From therapon (servant, attendant, minister); perhaps from theros (properly heat and so used for summer); from thero (to heat). This is to serve, care, attend, heal, or cure. Since it means to attend to, it can be used for doctors, but also for those who serve God. So, it can mean worship. This is where the word “therapy” comes from.

So there wasLIX greatLX joyLXI in that city.

Notes on verse 8

LIX “was” = ginomai. Same as “began” in v1. See note VIII above.
LX “great” = polus. Same as “many” in v7. See note LIV above.
LXI “joy” = chara. From chairo (to rejoice, be glad or cheerful; a greeting); from char– (to extend favor, lean towards, be inclined to be favorable towards). This is joy, delight, gladness. Can be understood as the feeling you get when you are aware of grace.

Now a certain man namedLXII SimonLXIII had previouslyLXIV

Notes on verse 9a

LXII “named” = onoma. May be from ginosko (know, recognize, learn from firsthand experience). This is a name, authority, cause, character, fame, reputation. The name was thought to include something of the essence of the person so it was not thought to be separate from the person.
LXIII “Simon” = Simon. From Hebrew Shimon (Simon – Jacob’s son and his tribe); from shama (to hear, often implying attention and obedience). This is Simon, meaning “he who hears.”
LXIV “previously” = prouparcho. 2x in NT. From pro (before, first, in front of, earlier) + huparcho (to begin or be ready, to exist or possess; what one already has or possesses); {from hupo (by, under, about, subordinate to) + archo (to rule, begin, have first rank or have political power)}. This is formerly, previously existing.

practiced magicLXV in the city and amazedLXVI the peopleLXVII of Samaria, saying that he was someone great.LXVIII 

Notes on verse 9b

LXV “practiced magic” = mageuo. 1x in NT. From magos (Magi, magician; a Persian who does astrology); from Old Iranian, perhaps Old Meidan or Old Persian mayu; perhaps related to Proto-Indo-European meh-g (“to be able to, to help; power, sorcerer”). This is to use magic or do sorcery. See
LXVI “amazed” = existemi. Related to “apostles” in v1. 17x in NT. From ek (from, from out of) + histemi (see note XIII above). This is to displace or take something or someone from standing. Figuratively, it is to be overwhelmed and flabbergasted – as if beside oneself. By extension, it is astonished, amazed, or mad.
LXVII “people” = ethnos. Probably from etho (a custom or culture). This is people who are united by having similar customs or culture. Generally, it is used to refer to Gentiles. This is a tribe, race, nation, or Gentiles in general. This is where the term “ethnicity” comes from.
LXVIII “great” = megas. Same as “severe” in v1. See note VI above.

10 All of them, from the leastLXIX to the greatest,LXX listened to him eagerly, saying, “This man is the powerLXXI of GodLXXII that is calledLXXIII Great.” 

Notes on verse 10

LXIX “least” = mikros. This is small in reference to a size or the number of something, least or less. Figuratively, it can refer to little dignity.
LXX “greatest” = megas. Same as “severe” in v1. See note VI above.
LXXI “power” = dunamis. From dunamai (to be able, have power or ability). This is might, strength, physical power, efficacy, energy, and miraculous power. It is force literally or figuratively – the power of a miracle or the miracle itself.
LXXII “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
LXXIII “called” = kaleo. Related to “church” in 1. See note IX above.

11 And they listened eagerly to him because for a longLXXIV timeLXXV he had amazed them with his magic.LXXVI 

Notes on verse 11

LXXIV “long” = hikanos. From hikneomai (to reach, come to, attain). This is sufficient, suitable, adequate, competent, ample.
LXXV “time” = chronos. Time in the chronological sense, quantitative time or a duration of time.
LXXVI “magic” = mageia. Related to “practiced magic” in v9. 1x in NT. From mageuo (see note LXV above). This is magic or sorcery. See

12 But when they believedLXXVII Philip, who was proclaiming the good newsLXXVIII about the kingdomLXXIX of God

Notes on verse 12a

LXXVII “believed” = pisteuo. From pistis (faith, faithfulness, belief, trust, confidence; to be persuaded or come to trust); from peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is to believe, entrust, have faith it, affirm, have confidence in. This is less to do with a series of beliefs or doctrines that one believes and more to do with faithfulness, loyalty, and fidelity. It is trusting and then acting based on that trust.
LXXVIII “proclaiming the good news” = euaggelizo. Same as “proclaiming” in v4. See note XXXIV above.
LXXIX “kingdom” = basileia. From basileus (king, emperor, sovereign); probably from basis (step, hence foot; a pace); from baino (to walk, to go). This is kingdom, rule, authority, sovereignty, royalty, a realm.

and the name of JesusLXXX Christ,LXXXI they were baptized,LXXXII both men and women. 

Notes on verse 12b

LXXX “Jesus” = Iesous. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.
LXXXI “Christ” = Christos. Same as “Messiah” in v5. See note XL above.
LXXXII “baptized” = baptizo. From bapto (to dip or dye; to entirely cover with liquid, to stain). This is to submerge, wash, or immerse. Used specially for baptism.

13 Even Simon himself believed. After being baptized,LXXXIII he stayed constantlyLXXXIV with Philip and was amazed when he sawLXXXV the signs and great miraclesLXXXVI that took place.LXXXVII

Notes on verse 13

LXXXIII {untranslated} = eimi. Same as {untranslated} in v1. See note II above.
LXXXIV “stayed constantly” = proskartereo. 10x in NT. From pros (at, to, toward, with) + kartereo (to be strong, endure; figuratively to be steadfast, to persevere, to be patient); {from kratos (strength, power, dominion; vigor in a literal or figurative sense; power that is exercised)}. This is to show strength consistently in the face of trials. It can also mean to persist, stand ready, be earnest, or attend to something.
LXXXV “saw” = theoreo. From theaomai (to behold, look upon, see, contemplate, visit); from thaomai (to gaze at a spectacle; to look at or contemplate as a spectator; to interpret something in efforts to grasp its significance); from theoros (a spectator or envoy). This is gazing, beholding, experiencing, discerning. It is looking at something to analyze it and concentrate on what it means. This is the root of the word “theatre” in that people concentrate on the action of the play to understand its meaning.
LXXXVI “miracles” = dunamis. Same as “power” in v10. See note LXXI above.
LXXXVII “took place” = ginomai. Same as “began” in v1. See note VIII above.

14 Now when the apostles at Jerusalem heard that Samaria had acceptedLXXXVIII the word of God, they sentLXXXIX PeterXC and JohnXCI to them. 

Notes on verse 14

LXXXVIII “accepted” = dechomai. This is to warmly receive, be ready for what is offered, take, accept, or welcome. It is to receive in a literal or figurative sense.
LXXXIX “sent” = apostello. Related to “apostles” in v1 & “amazed” in v9. See note XIII above.
XC “Peter” = Petros. Related to petra (large rock that is connected and or projecting like a rock, ledge, or cliff; can also be cave or stony ground). This is Peter, a stone, pebble, or boulder.
XCI “John” = Ioannes. Related to “Jesus” in v12. From Hebrew yochanan (Johanan); from Yehochanan (“the Lord has been gracious”); {from YHVH (see note LXXX above)} + chanan (beseech, show favor, be gracious; properly, to bend in kindness to someone with less status). This is John, meaning “the Lord has been gracious.”

15 The two went downXCII and prayedXCIII for them that they might receiveXCIV the HolyXCV SpiritXCVI 

Notes on verse 15

XCII “went down” = katabaino. Related to “kingdom” in v12. From kata (down, against, throughout, among) + baino (see note LXXIX above). This is to come down whether from the sky to the ground or from higher ground to lower. It can be used in a literal or figurative sense.
XCIII “prayed” = proseuchomai. From pros (advantageous for, at, toward) + euchomai (to wish, make a request, pray). This is to pray or pray for, to worship or supplicate. It is more literally exchanging one’s own wishes for God’s.
XCIV “receive” = lambano. Related to “devout” in v2. See note XVIII above.
XCV “Holy” = Hagios. From hagnos (holy, sacred, pure ethically, ritually, or ceremonially; prepared for worship, chaste, unadulterated, pure to the core; undefiled by sin; figurative for innocent, modest, perfect). God is totally different from humanity and thus set apart. That which is consecrated to worship God (elements of worship) or to serve God (as the saints) are holy because they are now set apart for God’s purposes. Holy because important to God. This is sacred physically, pure. It can be morally blameless or ceremonially consecrated.
XCVI “Spirit” = Pneuma. Same as “spirits” in v7. See note L above.

16 (for as yet the Spirit hadXCVII not comeXCVIII upon any of them; they had onlyXCIX beenC baptized in the name of the LordCI Jesus). 

Notes on verse 16

XCVII “had” = eimi. Same as {untranslated} in v1. See note II above.
XCVIII “come” = epipipto. 11x in NT. From epi (on, upon, to, against, what is fitting) + pipto (to fall in a literal or figurative sense). This is fall upon. It could be in the sense of pressing in on, being seized with fear, being embraced (as in the parable of the prodigal son in Luke 15:20), bending over, being insulted, or the Spirit falling on people. So, it is coming upon someone with more or less affection or violence.
XCIX “only” = monon. From monos (alone, single, remaining, mere, desolate); from meno (to stay, abide, wait, endure). This is merely, only, simply, sole. It can also imply alone.
C “been” = huparcho. Related to “previously” in v9. See note LXIV above.
CI “Lord” = Kurios. From kuros (authority, supremacy). This is a respectful address meaning master or sir. It refers to one who has control or power greater than one’s own. So, it was also applied to God and Jesus as Master or Lord.

17 Then Peter and John laidCII their handsCIII on them, and they received the Holy Spirit. 18 Now when Simon sawCIV that the Spirit was givenCV

Notes on verses 17-18a

CII “laid” = epitithemi. From epi (on, upon, what is fitting) + tithemi (to put, place, set, fix, establish in a literal or figurative sense; properly, this is placing something in a passive or horizontal position). This is to lay on or place on, whether in a friendly or aggressive way.
CIII “hands” = cheir. This is the hand in a literal sense. Figuratively, the hand is the means a person uses to accomplish things so it can also mean power, means, or instrument.
CIV “saw” = horao. To see, perceive, attend to, look upon, experience. Properly, to stare at and so implying clear discernment. This, by extension, would indicate attending to what was seen and learned. This is to see, often with a metaphorical sense. Can include inward spiritual seeing.
CV “given” = didomi. Related to “committed” in v3. See note XXX above.

through the laying onCVI of the apostles’ hands, he offeredCVII them money,CVIII 19 saying, “Give me also this powerCIX so that anyone on whom I lay my hands may receive the Holy Spirit.” 

Notes on verses 18b-19

CVI “laying on” = epithesis. Related to “laid” in v17. 4x in NT. From epitithemi (see note CII above). This is to impose, attack, or lay on hands. Biblically, it is always used for the blessing of the laying on of hands.
CVII “offered” = prosphero. From pros (at, to, with, towards, advantageous for) + phero (to bear, bring, lead, make known publicly; to carry in a literal or figurative sense). This is to offer gifts or sacrifices, to bring up.
CVIII “money” = chrema. 7x in NT. From chraomai (to use, make use of, give what is needed, act in a specific way, request). This is something one uses or needs. It could be money, possessions, or wealth.
CIX “power” = exousia. Related to {untranslated} in v1. From exesti (to be permitted or lawful); {from ek (out, out of) + eimi (see note II above)}. This is power to act or weight. It especially denotes moral authority or influence. It can mean domain, liberty, freedom, capacity, mastery, right, force, or strength.

20 But Peter said to him, “MayCX your silverCXI perishCXII with you,

Notes on verse 20a

CX “may” = eimi. Same as {untranslated} in v1. See note II above.
CXI “silver” = argurion. From arguros (silver, whether the metal itself or things made from silver); from argos (shining). This is silver, which implies money – shekel, drachma, etc.
CXII “perish” = apoleia. 18x in NT. From apollumi (to destroy, cut off, to perish – perhaps violently; to cancel or remove); {from apo (from, away from) + ollumi (to destroy or ruin; the loss that comes from a major ruination)}. This is destruction, loss, something cut off, ruin, perdition. It can be any kind of loss whether tangible, spiritual, or eternal.

because you thoughtCXIII you could obtainCXIV God’s giftCXV with money! 

Notes on verse 20b

CXIII “thought” = nomizo. 15x in NT. From nomos (what is assigned – usage, law, custom, principle; used for the law in general or of God’s law; sometimes used to refer to the first five books of the Bible or the entire Old Testament; also used to refer to theology or the practice and tradition of interpreting and implementing the law of God); from nemo (to parcel out, assign). This is to practice, think, consider, suppose, hold by custom. This is thinking that something applies given precedent and practice – to do by law.
CXIV “obtain” = ktaomai. 7x in NT. This is to get, purchase, acquire, gain.
CXV “gift” = dorea. Related to “committed” in v3 & “given” in v18. 11x in NT. From doron (gift, offering, sacrifice; emphasizes that the gift is given freely, voluntarily); from didomi (see note XXX above). This is a free gift given voluntarily and not received by merit or entitlement. It emphasizes the benevolence of the giver.

21 You have no partCXVI or shareCXVII in this, for your heartCXVIII is not rightCXIX before God. 

Notes on verse 21

CXVI “part” = meris. From meros (a part or share, portion); from meiromai (to get one’s allotment or portion). This is portion, share, district. It can be literal or figurative.
CXVII “share” = kleros. 12x in NT. Perhaps from klero (casting a lot) or from klao (to break in pieces as one breaks bread). This lot, portion, heritage. It is that share assigned to you. It could also refer to a lot used to determine something by fate, chance, or divine will.
CXVIII “heart” = kardia. Literally the heart, but figuratively mind, character, inner self, will, intention, thoughts, feelings. Also, the center of something. The word heart is only used figuratively in the Old and New Testaments. This is where “cardiac” comes from.
CXIX “right” = euthus. Related to “approved” in v1 & “devout” in v2 & “proclaiming” in v4 & to “laid” in v17 & “laying on” in v18. 8x in NT. Perhaps from eu (see note III above) + tithemi (see note CII above). This is immediately, upright, straight and not crooked.

22 RepentCXX therefore of this wickednessCXXI of yours, and prayCXXII to the Lord that,

Notes on verse 22a

CXX “repent” = metanoeo. Related to “named” in v9. From meta (with, among, after, beyond) + noieo (to perceive, think, understand); {from nous (mind, understanding, reasoning faculty, intellect, capacity to reflect); from ginosko (see note LXII above)}. This is to change how one thinks, to reconsider, to repent. It refers to a change of thinking, which means a change of purpose and behavior.
CXXI “wickedness” = kakia. 11x in NT. From kakos (bad, evil, harm, ill; this is evil that is part of someone’s core character – intrinsic, rotted, worthless, depraved, causing harm; it is deep inner malice that comes from a rotten character). This is wickedness, evil, trouble, misfortune, inner malice, badness. It is inherent evil, depravity, causing harm.
CXXII “pray” = deomai. From deo (to tie, bind, fasten, impel, compel; to declare something against the law or prohibited) This is having an urgent need because one is missing or needing something so it is an earnest appeal or pressing request.

if possible,CXXIII the intentCXXIV of your heart may be forgivenCXXV you. 

Notes on verse 22b

CXXIII “possible” = ara. Related to “killing” in v1 & “dragging off” in v3. 18x in NT. From ara (then, since); {perhaps related to aro (to join) or from airo (see note IV above)}. This is a word that cannot be translated. However, it implies a question made from one who is worried or impatient. It can also be surprise or an urgent need for an answer.
CXXIV “intent” = epinoia. Related to “named” in v9 & “repent” in v22. 1x in NT. From epi (on, upon, what is fitting) + nous (see note CXX above). This is a thought, design, purpose – where one’s attention leads.
CXXV “forgiven” = aphiemi. From apo (from, away from) + hiemi (to send). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.

23 For I seeCXXVI that you are in the gallCXXVII of bitternessCXXVIII and the chainsCXXIX of wickedness.”CXXX 

Notes on verse 23

CXXVI “see” = horao. Same as “saw” in v18. See note CIV above.
CXXVII “gall” = chole. 2x in NT. This is gall or bitter herbs. May be used figuratively to mean poison or bitterness.
CXXVIII “bitterness” = pikria. 4x in NT. From pikros (bitter, sharp, pungent, malignant; acrid in a literal or figurative sense); from pegnumi (to fasten, to set up a tent). This is bitterness or harshness or poison. Figuratively, it is being embittered or resentful.
CXXIX “chains” = sundesmos. Related to “pray” in v22. 4x in NT. From sundeo (to bind together; it can be use of one who is imprisoned – a person that one is imprisoned with); {from sun (with, together with) + deo (see note CXXII above)}. This is something that binds closely, a joint or ligament or chain. It can also be a binding principle that unites a concept.
CXXX “wickedness” = adikia. From adikos (unjust, unrighteous, wicked, treacherous); {from a (not, without) + dike (the principle of justice; that which is right in a way that is very clear; a decision or the execution of that decision; originally, this word was for custom or usage; evolved to include the process of law, judicial hearing, execution of sentence, penalty, and even vengeance; more commonly, it refers to what is right); may be from deiknumi (to show, point out, exhibit; figurative for teach, demonstrate, make known)}. This is injustice, unrighteousness, of some other kind of harm or wrong. It is justice in a legal setting or a morally wrong action or character.

24 Simon answered,CXXXI “PrayCXXXII for me to the Lord, that nothing of what you have saidCXXXIII may happenCXXXIV to me.”

Notes on verse 24

CXXXI “answered” = apokrinomai. From apo (from, away from) + krino (to judge, decide, think good, condemn, determine, pass judgment, stand trial, sue; judging whether in court or in a private setting; properly, mentally separating or distinguishing an issue – to come to a choice or decision, to judge positively or negatively in seeking what is right or wrong, who is innocent or guilty; can imply trying, condemning, punishing, or avenging). This is to reply or respond, to draw one’s own conclusions, to speak when one is expected to.
CXXXII “pray” = deomai. Same as “pray” in v22. See note CXXII above.
CXXXIII “said” = ereo. Perhaps from rheo (to say, speak of, command). This is to say, tell, speak, mean, command.
CXXXIV “happen” = eperchomai. Related to “went from place to place” in v4 & “went down” in v5 & “came out of” in v7. 10x in NT. From epi (on, upon, to, against, what is fitting) + erchomai (see note XXXIII above). This is to come upon, arrive, occur. It focuses on the impact or influence beyond the initial coming.

25 Now after Peter and John had testifiedCXXXV and spokenCXXXVI the word of the Lord, they returnedCXXXVII to Jerusalem, proclaiming the good news to many villagesCXXXVIII of the Samaritans.CXXXIX

Notes on verse 25

CXXXV “testified” = diamarturomai. 15x in NT. From dia (through, across to the other side, thoroughly) + marturomai (to witness, testify, call as a witness, affirm, charge, protest); {from martus (a witness whether having heard or seen something; witness literally, judicially, or figuratively; by analogy, a martyr)}. This is to affirm, give evidence, testify thoroughly. It is giving full testimony.
CXXXVI “spoken” = laleo. From lalos (talkative). This is to talk, say, or preach.
CXXXVII “returned” = hupostrepho. From hupo (by, under, about) + strepho (to turn, change, turn back, be converted; to turn around completely to take the opposite path or a completely different one); {from trope (turning, shifting, a revolution; figuratively, a variation); from trepo (to turn)}. This is to turn back or behind in a literal or figurative sense.
CXXXVIII “villages” = kome. This is a village as contrasted with a city that has a wall.
CXXXIX “Samaritans” = Samarites. Related to “Samaria” in v1. 9x in NT. From Samareia (see note XVII above). This is Samaritan.

26 Then an angelCXL of the Lord saidCXLI to Philip, “Get upCXLII and goCXLIII

Notes on verse 26a

CXL “angel” = aggelos. Related to “proclaiming” in v4. See note XXXIV above.
CXLI “said” = laleo. Same as “spoken” in v25. See note CXXXVI above.
CXLII “get up” = anistemi. Related to “apostles” in v1 & “amazed” in v9 & “sent” in v14. From ana (upwards, up, again, back, anew) + histemi (see note XIII above). This is to raise up, rise, appear. It is to stand up literally or figuratively. Can also mean to resurrect.
CXLIII “go” = poreuomai. Related to “entering” in v3. See note XXVI above.

toward the southCXLIV to the roadCXLV that goes downCXLVI from Jerusalem to Gaza.”CXLVII (This is a wildernessCXLVIII road.) 

Notes on verse 26b

CXLIV “south” = mesembria. Related to “day” in v1. 2x in NT. From mesos (middle, among, center); {perhaps from meta (with among, behind, beyond; implies a change following contact or action)} + hemera (see note V above). This is noon, which alludes to where the sun is at noon and, thus, the south.
CXLV “road” = hodos. This is way, road, path, or journey. It can imply progress along a route.
CXLVI “goes down” = katabaino. Same as “went down” in v15. See note XCII above.
CXLVII “Gaza” = Gaza. 1x in NT. From Hebrew Azzah (Azzah, Gaza; a city meaning “strong”); from az (strong or mighty; power, vehemence, greedy); from azaz (to be strong, become fixed, be bold, prevail, be impudent; it means to be stout literally or figuratively). This is Gaza, meaning “strong,” a city of the Philistines.
CXLVIII “wilderness” = eremos. Properly, a place that is not settled or farmed, not populated. It could be a deserted area or a desert place. It could be seen as secluded, solitary, or lonesome. Any kind of vegetation is sparse, but so are people generally.

27 So he got up and went.CXLIX NowCL there wasCLI an EthiopianCLII eunuch,CLIII

Notes on verse 27a

CXLIX “went” = poreuomai. Same as “go” in v26. See note CXLIII above.
CL {untranslated} = idou. From eido (to be aware, see, know, remember, appreciate). This is see! Lo! Behold! Look! Used to express surprise and or draw attention to the statement.
CLI {untranslated} = aner. Same as “men” in v2. See note XIX above.
CLII “Ethiopian” = Aithiops. Related to “saw” in v18. 2x in NT. Perhaps from aitho (to burn, scorch) + ops (eye, face); {from optanomai (to appear, be seen); from horao (see note CIV above)}. This is Ethiopian or Abyssinian, perhaps meaning, “burned face” or “Land of black people.” See
CLIII “eunuch” = eunouchos. Related to “listened eagerly” and “crowds” in v6 & “possessed” in v7. 8x in NT. From eune (bed) + echo (see note XLIII above). This is a eunuch – one who keeps the bed-chamber or chooses not to marry. Literally, it can refer to one who is castrated.

a court officialCLIV of the Candace,CLV the queenCLVI of the Ethiopians,CLVII

Notes on verse 27b

CLIV “court official” = dunastes. Related to “power” in v10. 3x in NT. From dunamai (see note LXXI above). This is ruler, powerful, or court official. It is someone who has power and authority or, by extension, someone in the royal court.
CLV “Candace” = Kandake. 1x in NT. From Meroitic kdke (Candace, a title for the queen). This is Candace, a name used for the Ethiopian queen. It may mean “queen” in its own right. See
CLVI “queen” = basilissa. Related to “kingdom” in v12 & “went down” in v15. 4x n NT. From basileus (see note LXXIX above). This is queen.
CLVII {untranslated} = eimi. Same as {untranslated} in v1. See note II above.

in charge of her entireCLVIII treasury.CLIX He had comeCLX to Jerusalem to worshipCLXI 

Notes on verse 27c

CLVIII “entire” = pas. Same as “all” in v1. See note XI above.
CLIX “treasury” = gaza. 1x in NT. From Persian – origin uncertain. This is treasury or riches.
CLX “come” = erchomai. Related to “went from place to place” in v4 & “went down” in v5 & “came out of” in v7 & “happen” in v24. See note XXXIII above.
CLXI “worship” = proskuneo. From pros (advantageous for, at, to, toward, with) + kuneo (to kiss); {may be related to kuno (dog)}. This is to do reverence, kneel, to prostrate oneself in homage, to worship.

28 and was returning home; seatedCLXII in his chariot,CLXIII he was readingCLXIV the prophetCLXV Isaiah.CLXVI 

Notes on verse 28

CLXII “seated” = kathemai. Related to “day” in v1 & “south” in v26. From kata (down, against, throughout, among) + hemai (see note V above). This is to sit, be enthroned, or reside.
CLXIII “chariot” = harma. Related to “killing” in v1 & “dragging off” in v3 & “possible” in v22. 4x in NT. Perhaps from airo (see note IV above). This is a chariot or other vehicle.
CLXIV “reading” = anaginosko. Related to “named” in v9 & “repent” and “intent” in v22. From ana (upwards, up, again, back, anew) + ginosko (see note LXII above). This is literally to know again – to recognize, read, or discern.
CLXV “prophet” = prophetes. Related to “shrieks” in v7. From pro (before, in front of, earlier than) + phemi (see note LII above); {from phao (see note LII abovve) or phaino (see note LII above)}. This is a prophet or poet – one who speaks with inspiration from God.
CLXVI “Isaiah” = Esaias. Related to “Jesus” in v12 & “John” in v14. From Hebrew Yeshayahu (Isaiah, “salvation of the Lord”); {from yasha (see note LXXX above) + Yah (the shortened form of the name of the God of Israel; God, Lord); {from YHVH (see note LXXX above)}. This is Isaiah, meaning “salvation of the Lord.”

29 Then the Spirit said to Philip, “Go overCLXVII to this chariot and joinCLXVIII it.” 

30 So Philip ran upCLXIX to it and heard him reading the prophet Isaiah. He asked, “CLXXDo you understandCLXXI what you are reading?” 

Notes on verses 29-30

CLXVII “go over” = proserchomai. Related to “went from place to place” in v4 & “went down” in v5 & “came out of” in v7 & “happen” in v24 & “come” in v27. From pros (for, at, towards) + erchomai (see note XXXIII above). This is to approach, draw near, come up to. It is also used figuratively to mean worship.
CLXVIII “join” = kollao. 12x in NT. From kolla (glue). This is to glue together. So it is joining, spending time with, or being intimately connected to. It can be used for marriage, joining the church, clinging, or adhering to something. It was also used medically for uniting wounds.
CLXIX “ran up” = prostrecho. 3x in NT. From pros (at, to, toward, with) + trecho (to run, make progress, rush; running like an athlete in a race; figuratively, to work quickly towards a goal in a focused way). This is to run towards in order to join.
CLXX {untranslated} = ara + ge. Ara is related to “killing” in v1 & “dragging off” in v3 & “possible” in v22 & “chariot” in v28. From ara (then, since); {perhaps related to aro (to join) or from airo (see note IV above)}. This is a word that cannot be translated. However, it implies a question made from one who is worried or impatient. It can also be surprise or an urgent need for an answer. Ge is 16x in NT. This is a particle of emphasis – indeed, besides, doubtless, yet, at least.
CLXXI “understand” = ginosko. Related to “named” in v9 & “repent” and “intent” in v22 & “reading” in v28. See note LXII above.

31 He replied, “How canCLXXII I, unless someone guidesCLXXIII me?” And he invitedCLXXIV Philip to get inCLXXV and sitCLXXVI beside him. 

Notes on verse 31

CLXXII “can” = dunamai. Related to “power” in v10 & “court official” in v27. See note LXXI above.
CLXXIII “guides” = hodegeo. Related to “proclaiming” in v4 & “angel” in v26 & to “road” in v26. 5x in NT. From hodegos (leader or guide; figuratively, a teacher); {from hodos (see note LXV above) + hegeomai (to think, suppose, have an opinion; to lead the way, what comes in front or first, initial thought, high esteem or authority; one who commands in an official capacity); {from ago (see note XXXIV above)}. This is to guide or instruct. It is showing someone else the way, whether literally or figuratively.
CLXXIV “invited” = parakaleo. Related to “church” in v1 & “called” in v10. From para (beside, by, in the presence of) + kaleo (see note IX above). This is to call to, summon, invite, request, or beg. It can also be exhort or admonish. Also, this can be encourage, comfort, or console. This word has legal overtones and is used of one’s advocate in a courtroom. It is the root of the name of the Holy Spirit “paraclete” is our advocate and comforter.
CLXXV “get in” = anabaino. Related to “kingdom” in v12 & “went down” in v15 & “queen” in v27. From ana (up, back, among, again, anew) + the same as basis (step, hence foot; a pace); {from baino (see note LXXIX above)}. This is to come up in a literal or figurative sense – ascent, rise, climb, enter.
CLXXVI “sit” = kathizo. From kathezomai (to sit down, be seated); {from kata (down, against, according to, among) + hezomai (to sit); {from aphedron (a seat, a base)}}. This is to sit, set, appoint, stay, rest.

32 Now the passageCLXXVII of the scriptureCLXXVIII that he was reading was this:

“Like a sheepCLXXIX he was ledCLXXX to the slaughter,CLXXXI

Notes on verse 32a

CLXXVII “passage” = perioche. Related to “listened eagerly” and “crowds” in v6 & “possessed” in v7 & “eunuch” in v27. 1x in NT. From periecho (to surround, contain, seize, encircle, clasp); {from peri (about, concerning, around, encompassing) + echo (see note XLIII above)}. This is circumference, section, passage, place.
CLXXVIII “scripture” = graphe. From grapho (to write). This is literally writing, a document. In the New Testament, this is always used for scripture.
CLXXIX “sheep” = probaton. Related to “kingdom” in v12 & “went down” in v15 & “queen” in v27 & “get in” in v31. Probably from probaino (to go forward literally or to advance in years); {from pro (before, ahead, earlier than, above) + the same as basis (a step, pace, foot); {from baino (see note LXXIX above)}}. This is literally easily led and so a sheep or another grazing animal. Also use figuratively of people who are led easily.
CLXXX “led” = ago. Related to “proclaiming” in v4 & “angel” in v26 & “guides” in v31. See note XXXIV above.
CLXXXI “slaughter” = sphage. 3x in NT. From sphazo (to slay, butcher an animal to eat or for sacrifice, slaughter, maim through violence). This is butchery of meat, whether for sacrifice or for food. It can also be used of slaughter and sacrifice more generally and figuratively of people, meaning destruction.

    and like a lambCLXXXII silentCLXXXIII before its shearer,CLXXXIV
        so he does not openCLXXXV his mouth.CLXXXVI

Notes on verse 32b

CLXXXII “lamb” = amnos. 4x in NT. This is lamb, used figuratively for innocence or in reference to its sacrificial use. Usually, it refers to a lamb that is one year old.
CLXXXIII “silent” = aphonos. Related to “shrieks” in v7 & “prophet” in v28. 4x in NT. From a (not, without) + phone (see note LII above) This is without voice, silent, meaningless.
CLXXXIV “shearer” = keiro. 4x in NT – 2x in Acts & 2x in 1 Corinthians. This is to shear or shearer.
CLXXXV “open” = anoigo. From ana (up, back, again, among, between, anew) + oigo (to open). This is to open in literal or figurative sense.
CLXXXVI “mouth” = stoma. Perhaps from tomoteros (sharp, keener); from temno (to cut). This is mouth, speech, language, the tip of a sword, an opening in the ground.

33 In his humiliationCLXXXVII justiceCLXXXVIII was deniedCLXXXIX him.

Notes on verse 33a

CLXXXVII “humiliation” = tapeinosis. 4x in NT– in Luke 1:48 in the Magnificat “God has looked with favor on the lowliness of God’s servant.” From tapeinoo (bringing someone or something low; figuratively to humble or humiliate – to depress or abase); from tapeinos (low in position, depressed, low in circumstance; fig humiliated, low in spirit). This is humiliation, lowliness, low state, depression.
CLXXXVIII “justice” = krisis. Related to “answered” in v24. From krino (see note CXXXI above). This is a judging or a sentence. It is often used of God’s judgment, but can also be any accusation or condemnation. This is where the word “crisis” comes from.
CLXXXIX “denied” = airo. Related to “killing” in v1 & “dragging off” in v3 & “possible” in v22 & “chariot” in v28 & {untranslated} in v30. See note IV above.

    Who can describeCXC his generation?CXCI
        For his lifeCXCII is taken awayCXCIII from the earth.”CXCIV

Notes on verse 33b

CXC “describe” = diegeomai. Related to “proclaiming” in v4 & “angel” in v26 & “guides” in v31 & “led” in v32. 8x in NT. From dia (through, because of, across, thoroughly) + hegeomai (see note CLXXIII above). This is to describe fully, narrate, declare, tell something clearly so that one knows what is most important.
CXCI “generation” = genea. Related to “began” in v1 & “women” in v3. From genos (family, offspring, kin – in a literal or figurative sense); from ginomai (see note VIII above). This is family, generation, kind, or nation. As generation, it implies an age as a period of time. It can also mean infinity. This is the root of the word “generation.
CXCII “life” = zoe. From zao (to live, be alive). This is life including the vitality of humans, plants, and animals – it is life physical and spiritual and life everlasting.
CXCIII “taken away” = airo. Same as “denied” in v33. See note CLXXXIX above.
CXCIV “earth” = ge. This is earth, land, soil, region, country, the inhabitants of an area.

34 The eunuch askedCXCV Philip, “About whom, may I askCXCVI you, does the prophet say this, about himself or about someone else?”CXCVII 

35 Then Philip began to speak,CXCVIII and startingCXCIX with this scripture he proclaimed to him the good news about Jesus. 

Notes on verses 34-35

CXCV “asked” = apokrinomai. Same as “answered” in v24. See note CXXXI above.
CXCVI “ask” = deomai. Same as “pray” in v22. See note CXXII above.
CXCVII “else” = heteros. This is other, another, different, strange. It is another of a different kind in contrast to the Greek word allos, which is another of the same kind. This could be a different quality, type, or group.
CXCVIII “Philip began to speak” = anoigoho + Philippos + ho + stoma + autos. Literally, “Philip opened his mouth.” Anoigo is the same as “open” in v32. See note CLXXXV above. Philippos is the same as “Philip” in v5. See note XXXVI above. Stoma is the same as “mouth” in v32. See note CLXXXVI above.
CXCIX “starting” = archomai. Related to “previously” in v9 & “been” in v16. See note LXIV above.

36 As they were going along the road, they cameCC to some water,CCI and the eunuch said,CCII “Look,CCIII here is water! What is to preventCCIV me from being baptized?” 

Notes on verse 36

CC “came” = erchomai. Same as “come” in v27. See note CLX above.
CCI “water” = hudor. Perhaps from huetos (rain); from huo (to rain). This is water literal or figurative. It is one of the roots that “hydrogen” and “hydroelectric” come from.
CCII “said” = phemi. Related to “shrieks” in v7 & “prophet” in v28 & “silent” in v32. See note LII above.
CCIII “look” = idou. Same as {untranslated} in v27. See note CL above.
CCIV “prevent” = koluo. Perhaps from the same as kolazo (to punish, particularly to punish slaves so that they are restricted or chastised); from kolos (docked, dwarf). This is to hinder or prevent, restrain, refuse. It can be prevent, whether through words or actions.

{37And Philip said, “If you believe with allCCV your heart, you may.”CCVI

And he replied,CCVII “I believe that Jesus Christ is the SonCCVIII of God.”}

Notes on verse 37

CCV “all” = holos. This is whole, complete, or entire. It is a state where every member is present and functioning in concert. This is the root of the word “whole.”
CCVI “may” = exesti. Related to {untranslated} in v1 & “power” in v19. From ek (out, out of) + eimi (see note II above). This is what is permitted or what is allowed under the law. It can mean what is right, what holds moral authority, or, more broadly, something that is shown out in public.
CCVII “replied” = apokrinomai. Same as “answered” in v24. See note CXXXI above.
CCVIII “Son” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.

38 He commandedCCIX the chariot to stop,CCX and both of them, Philip and the eunuch, went downCCXI into the water, and Philip baptized him. 39 When they came upCCXII out of the water, the Spirit of the Lord snatched Philip away;CCXIII

Notes on verses 38-39a

CCIX “commanded” = keleuo. Related to “church” in v1 & “called” in v10 & “invited” in v31. See note IX above.
CCX “stop” = histemi. Related to “apostles” in v1 & “amazed” in v9 & “sent” in v14 & “get up” in v26. See note XIII above.
CCXI “went down” = katabaino. Same as “went down” in v15. See note XCII above.
CCXII “came up” = anabaino. Same as “get in” in v31. See note CLXXV above.
CCXIII “snatched…away” = harpazo. Related to “killing” in v1 & “dragging off” in v3 & “possible” in v22 & “chariot” in v28 & {untranslated} in v30 & “denied” in v33. 14x in NT. Perhaps from haireomai (see note IV above). This is to grab with force, seize, pluck, get through robbery, snatch up. This is taking something openly and violently – not subtly or in secret.

the eunuch sawCCXIV him no more and wentCCXV on his wayCCXVI rejoicing.CCXVII 40 But Philip foundCCXVIII himself at Azotus,CCXIX

Notes on verses 39b-40a

CCXIV “saw” = horao. Same as “saw” in v18. See note CIV above.
CCXV “went” = poreuomai. Same as “go” in v26. See note CXLIII above.
CCXVI “way” = hodos. Same as “road” in v26. See note CXLV above.
CCXVII “rejoicing” = chairo. Related to “joy” in v8. See note LXI above.
CCXVIII “found” = heurisko. This is to find, learn, or obtain. It is to discover something, which generally implies a period of searching for it. This is to find in a literal or figurative sense. This is where the word “heuristic” comes from.
CCXIX “Azotus” = Azotos. 1x in NT. From Hebrew Ashdod (Ashdod, “ravager,” Philistine city); from shadad (to ruin, assault, devastate, oppress, destroy completely; properly, it is being burly; figuratively it is something that is powerful). This is Azotus, another name for Ashdod, a Philistine city. It means “ravager.”

and as he was passing throughCCXX the region he proclaimed the good news to allCCXXI the townsCCXXII until he cameCCXXIII to Caesarea.CCXXIV

Notes on verse 40b

CCXX “passing through” = dierchomai. Same as “went from place to place” in v4. See note XXXIII above.
CCXXI “all” = pas. Same as “all” in v1. See note XI above.
CCXXII “towns” = polis. Same as “city” in v5. See note XXXVIII above.
CCXXIII “came” = erchomai. Same as “come” in v27. See note CLX above.
CCXXIV “Caesarea” = Kaisareia. 17x in NT. From kaisar (Caesar, at first a last name, then taken as a title by Roman emperors); from Latin (Caesar); perhaps from Punic caesai (elephant) OR from Latin a cesiis oculis (because of the blue eyes) OR from Latin a caesarie (because of the hair) OR from Latin a caeso matris utero (born by Caesarean section) OR from Latin caedo (to cut). This is Caesarea – part of the name of two cities in Palestine. See

Image credit: “The Fall of Simon Magus” depicted on the capital of a column at the Autun Cathedral in Burgundy, France. Photo by Dr. Sebastian Sigler, 2020.

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