Acts 9

Acts 9


Meanwhile Saul,I still breathingII threatsIII

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 “breathing” = empneo. 1x in NT. From en (in, on, at, by, with) + pneo (to blow, breathe). This is to inhale or, figuratively, to be bent on something.
III “threats” = apeile. 3x in NT. Perhaps from apeileo (to threaten, warn). This is a threat or menacing.

and murderIV against the disciplesV of the Lord,VI

Notes on verse 1b

IV “murder” = phonos. 9x in NT. From pheno (to slay). This is killing, murder, or slaughter. It is one of the crimes that Barabbas and Saul are accused of.
V “disciples” = mathetes. From matheteuo (to make a disciple of); from manthano (to learn key facts, gain knowledge from experience; generally implies reflection as part of the learning process); from math– (thinking things through). This is a disciple, learner, or student. It is where we get “mathematics” from.
VI “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.

wentVII to the high priestVIII and askedIX him for lettersX

Notes on verses 1c-2a

VII “went” = proserchomai. From pros (for, at, towards) + erchomai (to come, go). This is to approach, draw near, come up to. It is also used figuratively to mean worship.
VIII “high priest” = archiereus. From archo (to rule, begin, have first rank or have political power) + hiereus (a priest literal or figurative – of any faith); {from hieros (sacred, something sacred, temple, holy, set apart; something consecrated to God or a god)} This is a high or chief priest.
IX “asked” = aiteo. This is to ask, demand, beg, desire.
X “letters” = epistole. From epistello (to write, communicate through letter); {from epi (on, upon, against, what is fitting) + stello (to send, set, arrange, prepare, gather up); from histemi (to make to stand, place, set up, establish, appoint, stand by, stand still, stand ready, stand firm, be steadfast)}. This is an epistle, letter, or other written message. This is where the word “epistle” comes from.

to the synagoguesXI at Damascus,XII so that if he foundXIII

Notes on verse 2b

XI “synagogues” = sunagoge. From sun (with, together with, closely associated) + ago (to lead, bring, carry, guide, go, drive). Literally, this is a bringing together, a place of assembly. The term can be used for the people or for the place where they assemble. It is also sometimes used of Christian churches in the New Testament. So, this is synagogue, assembly, congregation, or church. This is where the word “synagogue” comes from.
XII “Damascus” = Damaskos. 15x in NT. From Hebrew Dammeseq (Damascus is Aram/Syria – foreign origin unclear). This is Damascus in Syria.
XIII “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.

any who belongedXIV to the Way,XV menXVI or women,XVII

Notes on verse 2c

XIV “belonged” = eimi. This is to be, exist.
XV “Way” = Hodos. This is way, road, path, or journey. It can imply progress along a route.
XVI “men” = aner. This is man, male, husband, or fellow. It can also refer to an individual.
XVII “women” = gune. Perhaps from ginomai (to come into being, to happen, become, be born; to emerge from one state or condition to another; this is coming into being with the sense of movement or growth). This is woman, wife, or bride. This is where the word “gynecologist” comes from.

he might bringXVIII them boundXIX to Jerusalem.XX 

Notes on verse 2d

XVIII “bring” = ago. Related to “synagogues” in v2. See note XI above.
XIX “bound” = deo. To tie, bind, compel, put in chains. This is to bind in a literal or figurative sense. Can also mean declaring something unlawful.
XX “Jerusalem” = Ierousalem. 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.

Now as he was going alongXXI andXXII approachingXXIII Damascus,

Notes on verse 3a

XXI “going along” = poreuomai. From poros (ford, passageway). This is to go, travel, journey, or die. It refers to transporting things from one place to another and focuses on the personal significance of the destination.
XXII {untranslated} = ginomai. Related to “women” in v2. See note XVII above.
XXIII “approaching” = eggizo. From eggus (nearby or near in time). This is extremely close by – approaching, at hand, immediately imminent.

suddenlyXXIV a lightXXV from heavenXXVI flashed aroundXXVII him. 

Notes on verse 3b

XXIV “suddenly” = exaiphnes. 5x in NT. From ek (from, from out of) + aiphnidios (literally not apparent so sudden or unexpected); {from aiphnes (suddenly); {from a (not, without) + phaino (to bring light, cause to appear, shine, become visible or clear); {perhaps from phos (light, radiance; light literal or figurative)}}}. This is suddenly or unexpectedly.
XXV “light” = phos. Related to “suddenly” in v3. See note XXIV above.
XXVI “heaven” = ouranos. May be related to oros (mountain, hill); probably related to airo (raise, take up, lift, remove). This is the air, the sky, the atmosphere, and heaven. It is the sky that is visible and the spiritual heaven where God dwells. Heaven implies happiness, power, and eternity.
XXVII “flashed around” = periastrapto. 2x in NT. From peri (about, concerning, all around, encompassing) + astrapto (to flash with or like lightning, be dazzling); {probably from aster (star literally or figuratively); probably from stronnumi or stronnuo (to spread, make a bed)}. This is to shine around or surround with light.

He fellXXVIII to the groundXXIX and heardXXX a voiceXXXI

Notes on verse 4a

XXVIII “fell” = pipto. This is to fall literally or figuratively.
XXIX “ground” = ge. This is earth, land, soil, region, country, the inhabitants of an area.
XXX “heard” = akouo. This is hear or listen, but it also means to understand by hearing. This is where the word “acoustics” comes from.
XXXI “voice” = phone. Related to “suddenly” and “light” in v3. Probably from phemi (to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (to shine) or phaino (see note XXIV above). This is a voice, sound, tone or noise. It can also be a language or dialect.

sayingXXXII to him, “Saul,XXXIII Saul, why do you persecuteXXXIV me?” 

Notes on verse 4b

XXXII “saying” = lego. This is to speak, say, name, call, command. It is generally to convey verbally.
XXXIII “Saul” = Saoul. Related to “Saul” in v1. 9x in NT. See note I above.
XXXIV “persecute” = dioko. From dio (put to flight). This is chase or pursue in an aggressive fashion. By implication, it is persecute. It can also be used positively for eagerly pursuing something.

He asked,XXXV “Who are you, Lord?”

The reply came, “I am Jesus,XXXVI whom you are persecuting.XXXVII 

Notes on verse 5

XXXV “asked” = eiron. This is to speak, answer, command.
XXXVI “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.
XXXVII Some manuscripts add “it is hard for you to kick against the goads. Trembling and astonished he said, “Lord, what do you want me to do?’” = skleros + su + pros + kentron + laktizo + tremo + te + kai + thambeo + lego + Kurios + tis + ego + thelo + poieo. Skleros is 6x in NT. From skello (to dry) OR from the base of skelos (leg); {perhaps from skello (to parch)}. This is hard because dried, rough, difficult, fierce, harsh. It can also be stubborn or unyielding – unyieldingly hard. This is where the word “sclera” comes from. Kentron is 5x in NT. From kenteo (to prick). This is a sting or sharp point. Figuratively, it could be poison or death. Laktizo is 2x in NT. From lax (heel-wise). This is to kick or recalcitrate. Tremo is 3x in NT. From treo (to dread or terrify). This is to tremble or shake, whether from fear or dread. Thambeo is 3x in NT. From thambos (amazement, wonder, being stunned or dumbfounded because something unusual happened; it can be positive or negative); akin to tapho (dumbfounded). This is astonish, amaze, be terrified or dumbfounded. It can denote wonder or terror – either way, as a surprise. Lego is the same as “saying” in v4. See note XXXII above. Kurios is the same as “Lord” in v1. See note VI above. Thelo is to wish, desire, will, or intend. It is to choose or prefer in a literal or figurative sense. It can also mean inclined toward or take delight in. It can have a sense of being ready to act on the impulse in question. Poieo is to make, do, act, construct, abide, or cause.

But get upXXXVIII and enterXXXIX the city,XL and you will be toldXLI what you areXLII to do.”XLIII 

Notes on verse 6

XXXVIII “get up” = anistemi. Related to “letters” in v2. From ana (upwards, up, again, back, anew) + histemi (see note X above). This is to raise up, rise, appear. It is to stand up literally or figuratively. Can also mean to resurrect.
XXXIX “enter” = eiserchomai. Related to “went” in v1. From eis (to, into, for, among) + erchomai (see note VII above). This is to go in in a literal or figurative sense.
XL “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.
XLI “told” = laleo. From lalos (talkative). This is to talk, say, or preach.
XLII “are” = dei. Related to “bound” in v2. From deo (see note XIX above). This is what is necessary or proper. It is what is needed or what one should do – a duty or something inevitable. This refers to something absolutely necessary.
XLIII “do” = poieo. Same as {untranslated} in v5. See note XXXVII above.

The men who were traveling withXLIV him stoodXLV speechlessXLVI because they heardXLVII the voice but sawXLVIII no one. 

Notes on verse 7

XLIV “travelling with” = sunodeuo. Related to “Way” in v2. 1x in NT. From sun (with, together with) + hodeuo (to travel or journey); {from hodos (see note XV above)}. This is to travel with or accompany.
XLV “stood” = histemi. Related to “letters” in v2 & “get up” in v6. See note X above.
XLVI “speechless” = enneos. 1x in NT. From eneos (speechless) OR from enneuo (to nod at, gesture, beckon); {from en (in, on, at, by, with, within) + neuo (to nod, to signal)}. This is speechless or one who is silent and makes signs to communicate. It can also be someone made silent from amazement.
XLVII {untranslated} = men. This is truly, indeed, even, in fact. Often, it is not translated, but used to emphasize affirmation.
XLVIII “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.

Saul got upXLIX from the ground, and though his eyesL were open,LI

Notes on verse 8a

XLIX “got up” = egeiro. This is to awake, raise up or lift up. It can be to get up from sitting or lying down, to get up from sleeping, to rise from a disease or from death. Figuratively, it can be rising from inactivity or from ruins.
L “eyes” = ophthalmos. From optanomai (to appear, be seen by); from horao (become, seem, appear). This is eye or sight. It is used figuratively for the mind’s eye, a vision, or for envy.
LI “were open” = anoigo. From ana (up, back, again, among, between, anew) + oigo (to open). This is to open in literal or figurative sense.

he could seeLII nothing; so they led him by the handLIII and broughtLIV him into Damascus. 

Notes on verse 8b

LII “see” = 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.
LIII “led…by the hand” = cheiragogeo. Related to “synagogues” and “bring” in v2. 2x in NT. From cheiragogos (one who leads by the hand, someone who is blind or helpless); {from cheir (hand in a literal sense; figuratively, the means a person uses to accomplish things so it can mean power, means, or instrument); {perhaps from cheimon (winter, storm – winter as the rainy season); related to the base of chasma (chasm, gap, gulf); from chasko (to yawn) or cheo (to pour)} + ago (see note XI above)}. This is to lead by the hand as one leads someone who is blind.
LIV “brought” = eisago. Related to “synagogues” and “bring” in v2 & “led…by the hand” in v8. 11x in NT. From eis (to, into, for, among) + ago (see note XI above). This is to bring or lead in in a literal or figurative sense.

For threeLV daysLVI he was without sightLVII and neither ateLVIII nor drank.LIX

Notes on verse 9

LV “three” = treis. This is three.
LVI “days” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.
LVII “sight” = blepo. Same as “see” in v8. See note LII above.
LVIII “ate” = phago. This is to eat or figuratively to consume like rust does.
LIX “drank” = pino. This is to drink, literally or figuratively.

10 Now there was a disciple in Damascus namedLX Ananias.LXI The Lord said to him in a vision,LXII “Ananias.”

Notes on verse 10a

LX “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.
LXI “Ananias” = Ananias. Related to “Jesus” in v5. 11x in NT. From Hebrew Chananyah (Hannaniah; “the Lord has been gracious” or “the Lord has favored); {from chanan (beseech, show favor, be gracious; properly, to bend in kindness to someone with less status) Yah (the shortened form of the name of the God of Israel; God, Lord); {from YHVH (see note XXXVI above)}. This is Ananias, meaning “the Lord has been gracious” or “the Lord has favored.”
LXII “vision” = horama. Related to “eyes” in v8. 12x in NT. From horao (see note L above). This is a sight, something seen, a vision. In the New Testament, it is always a supernatural vision.

He answered,LXIII “HereLXIV I am, Lord.” 

11 The Lord said to him, “Get upLXV and goLXVI to the streetLXVII

Notes on verses 10b-11a

LXIII “answered” = eiron. Same as “asked” in v5. See note XXXV above.
LXIV “here” = 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.
LXV “get up” = anistemi. Same as “get up” in v6. See note XXXVIII above.
LXVI “go” = poreuomai. Same as “going along” in v3. See note XXI above.
LXVII “street” = rhume. 4x in NT. Probably related to rheuma (something that flows; a current); from rheo (to flow, to flow like water, overflow) OR from rhoumai (to pull to oneself, rescue from danger, snatch up, set free); from eruo (to draw, drag) This is a street or lane – a street alley as crowded.

calledLXVIII Straight,LXIX and at the houseLXX of JudasLXXI

Notes on verse 11b

LXVIII “called” = kaleo. Related to keleuo (to command, order, direct); from kelomai (to urge on). This is to call by name, invite, to name, bid, summon, call aloud.
LXIX “Straight” = Euthus. 8x in NT. Perhaps from eu (good, well, well done, rightly) + tithemi (to place, lay, set, establish). This is immediately, upright, straight and not crooked.
LXX “house” = oikia. From oikos (house – the building, the household, the family, descendants; the temple). This is a house, household, goods, property, family, or means.
LXXI “Judas” = Ioudas. 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 Judah or Judas, meaning praised.

look forLXXII a man of TarsusLXXIII named Saul. At this momentLXXIV he is praying,LXXV 

Notes on verse 11c

LXXII “look for” = zeteo. This is to seek, search for, desire. It is searching for something by inquiring or investigation. It can be seek in a literal or figurative sense. There is a Hebrew figure of speech “to seek God’s face” so it can also mean to worship God. Alternately, you could seek someone’s life i.e. plot to kill them.
LXXIII “of Tarsus” = Tarseus. 2x in NT. From Tarsos (Tarsus); {perhaps from tarsos (basket) or Hebrew tirza (cypress) or Hebrew erez (cedar) or Hittite Tarsa (Tarsa); {perhaps from Tarhunz (a storm god)}}. This is from Tarsus. See &,_Mersin
LXXIV “at this moment” = idou. Same as “here” in v10. See note LXIV above.
LXXV “praying” = 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.

12 and he has seenLXXVI in a vision a man named Ananias come inLXXVII and layLXXVIII his handsLXXIX on him so that he might regain his sight.”LXXX 

Notes on verse 12

LXXVI “seen” = horao. Related to “eyes” in v8 & “vision” in v10. See note L above.
LXXVII “come in” = eiserchomai. Same as “enter” in v6. See note XXXIX above.
LXXVIII “lay” = epitithemi. Related to “Straight” in v11. From epi (on, upon, what is fitting) + tithemi (see note LXIX above). This is to lay on or place on, whether in a friendly or aggressive way.
LXXIX “hands” = cheir. Related to “led…by the hand” in v8. See note LIII above.
LXXX “regain…sight” = anablepo. Related to “see” in v8. From ana (up, back, again, among, between, anew) + blepo (see note LII above). This is to look up or regain sight.

13 But Ananias answered,LXXXI “Lord, I have heard from manyLXXXII about this man, how much evilLXXXIII he has done to your saintsLXXXIV in Jerusalem, 

Notes on verse 13

LXXXI “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.
LXXXII “many” = polus. This is much, often, plenteous – a large number or a great extent.
LXXXIII “evil” = kakos. This is bad, evil, harm, ill. It is evil that is part of someone’s core character – intrinsic, rotted, worthless, depraved, causing harm. It refers to deep inner malice that comes from a rotten character. Can be contrasted with the Greek poneros, which is that which bears pain – a focus on the miseries and pains that come with evil. Also contrasting the Greek sapros, which deals with falling away from a previously embodied virtue.
LXXXIV “saints” = 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.

14 and here he hasLXXXV authorityLXXXVI from the chief priestsLXXXVII to bind allLXXXVIII who invokeLXXXIX your name.” 

Notes on verse 14

LXXXV “has” = echo. This is to have, hold, possess.
LXXXVI “authority” = exousia. Related to “belonged” in v2. From exesti (to be permitted or lawful); {from ek (out, out of) + eimi (see note XIV 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.
LXXXVII “chief priests” = archiereus. Same as “high priest” in v1. See note VIII above.
LXXXVIII “all” = pas. This is all or every.
LXXXIX “invoke” = epikaleo. Related to “called” in v11. From epi (on, upon, among, what is fitting) + kaleo (see note LXVIII above). This is to call on, appeal to, worship, invoke for help.

15 But the Lord said to him, “Go,XC for he is an instrumentXCI whom I have chosenXCII

Notes on verse 15a

XC “go” = poreuomai. Same as “going along” in v3. See note XXI above.
XCI “instrument” = skeuos. This is a vessel, object, article, property, a tool. It is an implement or other equipment in a literal or figurative sense. It could also refer to a vessel of mercy or a wife.
XCII “chosen” = ekloge + eimi. Ekloge is related to “saying” in v4. 7x in NT. From eklego (to choose, select, elect); {from ek (from, from out of) + lego (see note XXXII above)}. This is properly a choosing out so it is a selection or choice. It is also used theologically to mean election i.e. God’s choice. Eimi is the same as “belonged” in v2. See note XIV above.

to bringXCIII my name beforeXCIV gentilesXCV

Notes on verse 15b

XCIII “bring” = bastazo. Perhaps from the base of basis (step, hence foot; a pace); from baino (to walk, to go). This is to lift in a literal of figurative sense. It can also mean take up, carry, bear, or remove. Figuratively, it can mean declare, endure, or sustain.
XCIV “before” = enopios. Related to “eyes” in v8 & “vision” in v10 & “seen” in v12. From en (in, on, at, by, with) + ops (eye, face); {from optanomai (see note L above)}. This is literally “in sight of.” It means before in a literal or figurative sense.
XCV “gentiles” = 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.

and kingsXCVI and before the peopleXCVII of Israel;XCVIII 

Notes on verse 15c

XCVI “kings” = basileus. Related to “bring” in v15. Probably from basis (see note XCIII above). This is king, emperor, or sovereign.
XCVII “people” = huios. This is son, descendant – a son whether natural born or adopted. It can be used figuratively for other forms of kinship.
XCVIII “Israel” = Israel. From Hebrew Yisrael (God strives or one who strives with God; new name for Jacob and for his offspring); {from sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (God or god)}. This is Israel the people and the land.

16 I myself will showXCIX him how much he mustC sufferCI for the sake of my name.” 

Notes on verse 16

XCIX “show” = hupodeiknumi. 6x in NT. From hupo (by, under, about, under someone’s authority) + deiknumi (to show, demonstrate, teach, make known). This is to teach, indicate, suggest, prove, exhibit, to show secretly, admonish.
C “must” = dei. Same as “are” in v6. See note XLII above.
CI “suffer” = pascho. Akin to penthos (mourning, sorrow). This is to be acted on for good or ill. It is often used for negative treatment. Properly, it means feeling strong emotions – especially suffering. It can also be the ability to feel suffering.

17 So Ananias wentCII and entered the house. He laid his hands on Saul and said, “BrotherCIII Saul, the Lord Jesus, who appearedCIV to you on your wayCV here,

Notes on verse 17a

CII “went” = aperchomai. Related to “went” in v1 & “enter” in v6. From apo (from, away from) + erchomai (see note VII above). This is to depart, follow, or go off in a literal or figurative sense.
CIII “Brother” = adelphos. From a (with, community, fellowship) + delphus (womb). This is a brother in a literal or figurative sense. It is also used of another member of the Church.
CIV “appeared” = horao. Same as “seen” in v12. See note LXXVI above.
CV {untranslated} = erchomai. Related to “went” in v1 & “enter” in v6 & “went” in v17. See note VII above.

has sentCVI me so that you may regain your sight and be filledCVII with the HolyCVIII Spirit.”CIX 

Notes on verse 17b

CVI “sent” = apostello. Related to “letters” in v2 & “get up” in v6 & “stood” in v7. From apo (from, away from) + stello (see note X above). This is to send forth, send away, dismiss, send as a messenger. It implies one that is sent for a particular mission or purpose rather than a quick errand. This is where “apostle” comes from.
CVII “be filled” = pleitho. This is to fill to the highest level possible – to accomplish, supply, or complete.
CVIII “Holy” = Hagios. Same as “saints” in v13. See note LXXXIV above.
CIX “Spirit” = Pneuma. Related to “breathing” in v1. From pneo (see note II above). 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.

18 And immediatelyCX something like scalesCXI fellCXII from his eyes, and his sight was restored.CXIII Then he got upCXIV and was baptized,CXV 

Notes on verse 18

CX “immediately” = eutheos. Related to “Straight” in v11 & “lay” in v12. From euthus (see note LXIX above). This is directly, soon, at once.
CXI “scales” = lepis. 1x in NT. From lepo (to peel). This is a scale or a flake.
CXII “fell” = apopipto. Related to “fell” in v4. 1x in NT. From apo (from, away from) + pipto (see note XXVIII above). This is to fall off or away from.
CXIII “sight was restored” = anablepo. Same as “regain…sight” in v12. See note LXXX above.
CXIV “got up” = anistemi. Same as “get up” in v6. See note XXXVIII above.
CXV “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.

19 and after takingCXVI some food,CXVII he regained his strength.CXVIII

Notes on verse 19a

CXVI “taking” = lambano. It does not refer to passive receiving of something, but active acceptance or taking of something whether it is offered or simply nearby. It focuses on individual decision and action.
CXVII “food” = trophe. 16x in NT. Perhaps from trepho (to bring up, rear, nourish, fatten, nurse; properly, to enlarge through proper nourishment). This is nourishment in a literal or figurative sense. By implication, it can be ration or wages.
CXVIII “regained…strength” = enischuo. Related to “has” in v14. 2x in NT.  From en (in, on, at, by, with) + ischuo (to be strong, healthy and vigorous, able, have power, prevail; strength that engages a resisting force); from ischus (strength, might, power, force, ability; power that engages immediate resistance); {perhaps from is (force) + echo (see note LXXXV above)}}. This is to strengthen or invigorate.

For several days he wasCXIX with the disciples in Damascus, 20 and immediately he began to proclaimCXX Jesus in the synagogues, saying, “He is the SonCXXI of God.”CXXII 

Notes on verses 19b-20

CXIX “was” = ginomai. Same as {untranslated} in v3. See note XXII above.
CXX “proclaim” = kerusso. This is to proclaim, preach, publish. Properly, it is to act as a herald – announcing something publicly with confidence and/or to persuade.
CXXI “Son” = Huios. Same as “people” in v15. See note XCVII above.
CXXII “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

21 All who heard him were amazedCXXIII and said, “Is not this the man who made havocCXXIV in Jerusalem among those who invoked this name? And has he not comeCXXV here for the purpose of bringingCXXVI them bound before the chief priests?” 

Notes on verse 21

CXXIII “amazed” = existemi. Related to “letters” in v2 & “get up” in v6 & “stood” in v7 & “sent” in v17. 17x in NT. From ek (from, from out of) + histemi (see note X 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.
CXXIV “made havoc” = portheo. 3x in NT. From pertho (to ravage, sack). This is to destroy, lay waste, make havoc.
CXXV “come” = erchomai. Same as {untranslated} in v17. See note CV above.
CXXVI “bringing” = ago. Same as “bring” in v2. See note XVIII above.

22 Saul became increasinglyCXXVII more powerfulCXXVIII and confoundedCXXIX

Notes on verse 22a

CXXVII “increasingly” = mallon. This is rather, more than, or better.
CXXVIII “became…powerful” = endunamoo. 7x in NT. From en (in, on, at, by, with) + dunamoo (to empower, strengthen, enable); {from dunamis (might, strength, physical power, efficacy, energy, and miraculous power; force literally or figuratively – the power of a miracle or the miracle itself). This is to give someone power or ability, to grow or make strong, make able.
CXXIX “confounded” = sugcheo. Related to “led…by the hand” in v8 & “hands” in v12. 5x in NT. From sun (with, together with) + cheo (see note LIII above). This is literally to pour together, which is to say confuse, stir up, or bewilder. So, it could be to agitate a gathered group or inner perplexity.

the JewsCXXX who livedCXXXI in Damascus by provingCXXXII that Jesus was the Messiah.CXXXIII

Notes on verse 22b

CXXX “Jews” = Ioudaios. Related to “Judas” in v11. From Ioudas (see note LXXI above). This is Jewish, a Jew, or Judea.
CXXXI “lived” = katoikeo. Related to “house” in v11. From kata (down, against, throughout, among) + oikeo (to settle or be established somewhere in a permanent way, to make a home or live at home); {from oikos (see note LXX above)}. This is to live or settle on a permanent basis.
CXXXII “proving” = sumbibazo. Related to “bring” and “kings” in v15. 7x in NT. From sun (with, together with) + the same as basis (see note XCIII above) OR sun (with, together with) + bibazo (to force); {from the same as basis (see above)}. This is joining together, considering, uniting, concluding, proving, or teaching. It is building reasoning – working through the steps to grasp truth by weaving ideas together to form a judgment or a conclusion. By extension, it is applying that understanding to showing or teaching.
CXXXIII “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.

23 After someCXXXIV timeCXXXV had passed,CXXXVI the Jews plottedCXXXVII to killCXXXVIII him, 

Notes on verse 23

CXXXIV “some” = hikanos. From hikneomai (to reach, come to, attain). This is sufficient, suitable, adequate, competent, ample.
CXXXV “time” = hemera. Same as “days” in v9. See note LVI above.
CXXXVI “passed” = pleroo. From pleres (to be full, complete, abounding in, occupied with). This is to fill, make full or complete. Properly, this is filling something up to the maximum extent that it can be filled – an appropriate amount for its individual capacity. So, this is used figuratively for furnish, influence, satisfy, finish, preach, perfect, and fulfill.
CXXXVII “plotted” = sumbouleuo. 4x in NT. From sun (with, together with) + bouleuo (to plan, consider, deliberate, advise); {from boule (counsel, plan, purpose, decision; wisdom that comes from deliberation); {from boulomai (to wish, desire, intend; to plan with great determination)}. This is people who come together to make a plan who are highly motivated to achiever their goals. It can mean deliberate, consult, or give advice.
CXXXVIII “kill” = anaireo. Related to “heaven” in v3. From ana (up, back, among, again, anew) + haireo (to take, choose, or prefer) {probably related to airo (see note XXVI above)}. This is to take up or away, which implies taking with violence. So, this is used for murdering, executing, and slaying.

24 but their plotCXXXIX became knownCXL to Saul. They were watchingCXLI the gatesCXLII day and nightCXLIII so that they might kill him, 

Notes on verse 24

CXXXIX “plot” = epiboule. Related to “plotted” in v23. 4x in NT – all in Acts. From epi (on, upon, what is fitting) + boule (see note CXXXVII above). This is a plot or design against someone.
CXL “became known” = ginosko. Related to “named” in v10. See note LX above.
CXLI “watching” = paratereo. 6x in NT. From para (beside, by, in the presence of) + tereo (to guard, observe, keep, maintain, or preserve; figuratively, spiritual watchfulness; guarding something from being lost or harmed; fulfilling commands, keeping in custody, or maintaining; figuratively can mean to remain unmarried.); { teros (a guard or a watch that guards keep); perhaps related to theoreo (gazing, beholding, experiencing, discerning; looking at something to analyze it and concentrate on what it means; the root of the word “theatre” in that people concentrate on the action of the play to understand its meaning); 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 to watch or observe carefully due to personal interest.
CXLII “gates” = pule. 10x in NT. This is gate, large entrance to a city or a fortress. It is often used for an exit way. Figuratively, it can refer to authority and power.
CXLIII “night” = nux. This is night, evening, or dusk.

25 but his disciples took him by night and let him downCXLIV through an opening in the wall,CXLV loweringCXLVI him in a basket.CXLVII

Notes on verse 25

CXLIV “let…down” = kathiemi. 4x in NT. From kata (down, against, throughout) + hiemi (to send). This is to lower, send.
CXLV “wall” = teichos. 9x in NT. Perhaps from tikto (to beget, bring forth, produce). This is a wall – particular of a house or around a city.
CXLVI “lowering” = chalao. Related to “hands” in v12. 7x in NT. Perhaps from the base of chasma (see note LIII above). This is let down, slacken, loosen.
CXLVII “basket” = spuria. 5x in NT. Perhaps from speiro (to sow seed, spread, scatter); probably from spao (to pull, to draw a sword). This is a reed basket used to carry food.

26 When he had comeCXLVIII to Jerusalem, he attemptedCXLIX to joinCL the disciples,

Notes on verse 26a

CXLVIII “come” = paraginomai. Related to “women” in v2 & {untranslated} in v3. From para (from beside, by) + ginomai (see note XVII above). This is to arrive, appear, reach. It implies appearing publicly.
CXLIX “attempted” = peirazo. From peira (trial, experiment, attempt, experience, assaying); from the base of peran (over, beyond, across); akin to pera (on the far side); from a derivative of peiro (to pierce). This is to test, try, tempt, or make proof of. It is to test, scrutinize, or assay something. It could also be examine, entice, prove, or discipline.
CL “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.

and they were all afraidCLI of him, for they did not believeCLII that he was a disciple. 27 But BarnabasCLIII tookCLIV him,

Notes on verses 26b-27a

CLI “were…afraid” = phobeo. From phobos (panic flight, fear, fear being caused, terror, alarm, that which causes fear, reverence, respect); from phebomai (to flee, withdraw, be put to flight). This is also to put to flight, terrify, frighten, dread, reverence, to withdraw or avoid. It is sometimes used in a positive sense to mean the fear of the Lord, echoing Old Testament language. More commonly, it is fear of following God’s path. This is where the word phobia comes from.
CLII “believe” = 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.
CLIII “Barnabas” = Barnabas. Probably from Aramaic Barnabas (Barnabas); {from bar (son); {Aramaic corresponding to ben (son literal or figurative; also, grandson, subject, nation); from banah (to build or obtain children)} + nabi (prophet, prophecy, speaker; someone inspired)}. This is Barnabas, meaning “son of prophecy” or “representative.” See
CLIV “took” = epilambanomai. Related to “taking” in v19. 19x in NT. From epi (on, upon, against, what is fitting) + lambano (see note CXVI above). This is to take hold of, catch, or seize. It can also mean to help. It focuses on the intentionality and resolve of the one doing the catching.

broughtCLV him to the apostles,CLVI and describedCLVII for them

Notes on verse 27b

CLV “brought” = ago. Same as “bring” in v2. See note XVIII above.
CLVI “apostles” = apostolos. Related to “letters” in v2 & “get up” in v6 & “stood” in v7 & “sent” in v17 & “amazed” in v21. From apostello (see note CVI above). 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.
CLVII “described” = diegeomai. Related to “synagogues” and “bring” in v2 & “led…by the hand” and “brought” in v8. 8x in NT. From dia (through, because of, across, thoroughly) + 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 XI above)}. This is to describe fully, narrate, declare, tell something clearly so that one knows what is most important.

how on the roadCLVIII he had seenCLIX the Lord, who had spokenCLX to him, and how in Damascus he had spoken boldlyCLXI in the name of Jesus. 

Notes on verse 27c

CLVIII “road” = hodos. Same as “Way” in v2. See note XV above.
CLIX “seen” = horao. Same as “seen” in v12. See note LXXVI above.
CLX “spoken” = laleo. Same as “told” in v6. See note XLI above.
CLXI “spoken boldly” = parresiazomai. Related to “all” in v14. 9x in NT– 7 in the book of Acts. From parresia (confidence, openness, boldness, outspokenness; can imply assurance – free speech); {from pas (see note LXXXVIII above) + rhesis (speech); {from rheo (say, speak of, command)}}. This is to be confident, speak freely or with boldness. It can also refer to a confident spirit or manner.

28 SoCLXII he went inCLXIII and outCLXIV among them in Jerusalem, speaking boldly in the name of the Lord. 

Notes on verse 28

CLXII {untranslated} = eimi. Same as “belonged” in v2. See note XIV above.
CLXIII “went in” = eisporeuomai. Related to “going along” in v3. 18x in NT. From eis (to, into, for, among) + poreuomai (see note XXI above). 18x in NT. This is to enter or journey in in a literal or figurative sense.
CLXIV “went…out” = ekporeuomai. Related to “going along” in v3 & “went in” in v28. From ek (from, from out of) + poreuomai (see note XXI above). This is to go forth, depart from, be spoken, flow out, project. This word emphasizes the result a process or passage – how it impacts the person or thing.

29 He spoke and arguedCLXV with the Hellenists,CLXVI but they were attemptingCLXVII to kill him. 

Notes on verse 29

CLXV “argued” = suzeteo. Related to “look for” in v11. 10x in NT. From sun (with, together with) + zeteo (see note LXXII above). This is to seek together so a joint investigation, to argue, discuss, or debate.
CLXVI “Hellenists” = Hellenistes. 3x in NT. From hellenizo (to Hellenize); from Hellen (Greek; used for Gentiles, broader populations that spoke Greek and were a part of Greek culture regardless of their heritage); from Hellas (Hellas, what Greeks called themselves); perhaps from helane (torch) OR from selene (moon). This is Hellenist – a Jew who spoke Greek and adhered to some degree to Greek culture. See
CLXVII “attempting” = epicheireo. Related to “led…by the hand” in v8 & “hands” in v12 & “confounded” in v22 & “lowering” in v25. 3x in NT. From epi (on, upon, against, what is fitting) + cheir (see note LIII above). This is to take in hand, i.e. to try or undertake.

30 When the brothers and sisters learnedCLXVIII of it, they brought him downCLXIX to CaesareaCLXX

Notes on verse 30a

CLXVIII “learned” = epiginosko. Related to “named” in v10 & “became known” in v24. From epi (on, upon, what is fitting) + ginosko (see note LX above). This is to perceive, discern, acknowledge, recognize, know exactly because of direct interaction.
CLXIX “brought…down” = katago. Related to “synagogues” and “bring” in v2 & “led…by the hand” and “brought” in v8 & “described” in v27. 9x in NT. From kata (down, against, throughout, among) + ago (see note XI above). This is to bring or lead down, to lower, to bring a boat to shore, touch.
CLXX “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

and sent him offCLXXI to Tarsus.CLXXII

31 MeanwhileCLXXIII the churchCLXXIV

Notes on verses 30b-31a

CLXXI “sent…off” = exapostello. Related to “letters” in v2 & “get up” in v6 & “stood” in v7 & “sent” in v17 & “amazed” in v21 & “apostles” in v27. 13x in NT. From ek (from, from out of) + apostello (see note CVI above)}. This is to send away, dismiss, send someone for a mission.
CLXXII “Tarsus” = Tarsos. Related to “of Tarsus” in v11. 3x in NT. See note LXXIII above.
CLXXIII {untranslated} = men. Same as {untranslated} in v7. See note XLVII above.
CLXXIV “church” = ekklesia. Related to “called” in v11 & “invoke” in v14. From ek (from, out from) + kaleo (see note LXVIII above). This is properly a calling out or an assembly. It was used to refer to a church.

throughoutCLXXV Judea,CLXXVI Galilee,CLXXVII and SamariaCLXXVIII

Notes on verse 31b

CLXXV “throughout” = kata + holos. Holos 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.”
CLXXVI “Judea” = Ioudaia. Related to “Judas” in v11 & “Jews” in v22. From Hebrew Yehudah (see note LXXI above). This is Judea, which was a Roman province.
CLXXVII “Galilee” = Galilaia. From Hebrew galil (cylinder, circuit, district); from galal (to roll in a literal or figurative sense, roll away, roll down, wallow, remove, trust). This is Galilee, meaning perhaps region or cylinder.
CLXXVIII “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.

had peaceCLXXIX and was built up.CLXXX LivingCLXXXI

Notes on verse 31c

CLXXIX “peace” = eirene. Perhaps from eiro (to join, tie together to form a whole). This is one, peace, quietness, rest, peace of mind, harmony. Peace was a common farewell among Jews (i.e. shalom) and this well-wishing included a blessing of health and wholeness for the individual. This word also indicates wholeness and well-being – when everything that is essential is joined together properly. This is peace literally or figuratively. By implication, it is prosperity (but not in the sense of excessive wealth. Prosperity would have meant having enough from day to day.)
CLXXX “built up” = oikodomeo. Related to “house” in v11 & “lived” in v22. From oikos (see note LXX above) + domeo (to build). This is to build a house or be a house builder. Figuratively, it can mean to edify or encourage, be strong or embolden.
CLXXXI “living” = poreuomai. Same as “going along” in v3. See note XXI above.

in the fearCLXXXII of the Lord and in the comfortCLXXXIII of the Holy Spirit, it increased in numbers.CLXXXIV

Notes on verse 31c

CLXXXII “fear” = phobos. Related to “were…afraid” in v26. See note CLI above.
CLXXXIII “comfort” = paraklesis. Related to “called” in v11 & “invoke” in v14 & “church” in v31. From parakaleo (to call to, summon, invite, request, or beg; to exhort or admonish; to encourage, comfort, or console; has legal overtones and is used of one’s advocate in a courtroom); {from para (beside, by, in the presence of) + kaleo (see note LXVIII above)}. This is calling someone for help, a personal exhortation, comfort, encouragement, joy, entreaty, urging. This word comes from a legal setting – as bringing evidence to advocate for another in court. This word is related to the word “Advocate” or paraclete used for the Holy Spirit.
CLXXXIV “increased in numbers” = plethuno. 12x in NT. From plethos (fullness, multitude, great number); from pletho (to fill, accomplish, supply; to fill to maximum capacity). This is to increase, multiply, or abound. It is filling to its greatest potential or utmost capacity.

32 NowCLXXXV as PeterCLXXXVI wentCLXXXVII here and thereCLXXXVIII among all the brothers and sisters, 

Notes on verse 32a

CLXXXV {untranslated} = ginomai. Same as {untranslated} in v3. See note XXII above.
CLXXXVI “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.
CLXXXVII “went” = dierchomai. Related to “went” in v1 & “enter” in v6 & “went” and {untranslated} in v17. From dia (through, across to the other side, thoroughly) + erchomai (see note VII above). This is to go through, come, depart, pierce, travel, traverse.
CLXXXVIII “here and there” = dia + pas. Literally, “through all.” Pas is the same as “all” in v14. See note LXXXVIII above.

he came downCLXXXIX also to the saints livingCXC in Lydda.CXCI 

Notes on verse 32b

CLXXXIX “came down” = katerchomai. Related to “went” in v1 & “enter” in v6 & “went” and {untranslated} in v17 & “went” in v32. 16x in NT. From kata (down, against, according to) + erchomai (see note VII above) This is to come down, descend. It can also refer to landing from the sky or from the sea.
CXC “living” = katoikeo. Same as “lived” in v22. See note CXXXI above.
CXCI “Lydda” = Ludda. 3x in NT – all in this chapter. From Hebrew Lod (a city); {from yalad (to bear, bring forth; can mean to act as midwife or to show one’s lineage) OR dod (beloved, love, uncle)}. This is Lod or Lydda, perhaps meaning “production” or “begotten” or “to be loved” or “contention” or “onto love.” See  

33 There he found a manCXCII named Aeneas,CXCIII who had been bedriddenCXCIV

Notes on verse 33a

CXCII “man” = anthropos. Related to “men” in v2 & to “eyes” in v8 & “vision” in v10 & “seen” in v12 & “before” in v15. Probably from aner (see note XVI above) + ops (see note XCIV above). This is human, humankind. Used for all genders.
CXCIII “Aeneas” = Aineas. 2x in NT. From aineo (to praise, praise God); {from ainos (praise, saying, story, proverb)} OR from aionos (horrible, terrible) OR from Hebrew ayin (eye, appearance; eye in a literal or figurative sense; a fountain). This is Aeneas, meaning “man of praise” or “horrible man” or “man of the well” or “praise” or “horrible” or “fountain man”; see
CXCIV “been bedridden” = katakeimai + epi + krabattos. Literally, “lying on a bed.” Katakeimai is 12x in NT. From kata (down, against, throughout, among) + keimai (to lie, recline, be placed, lie outstretched, be appointed). This is to lie down, whether for a meal or as one sick in bed. Krabattos is 11x in NT. From Ancient Macedonian grabos (oak or beech). This is a bed or pallet. It is a place for poor people, perhaps made of a quilt or a mat. Always used to refer to sick people on mats – 9x in the Gospels and 2x in the book of Acts.

for eightCXCV years,CXCVI for he was paralyzed.CXCVII 

34 Peter said to him, “Aeneas, Jesus ChristCXCVIII healsCXCIX you; get upCC and make your bed!”CCI And immediately he got up. 

Notes on verses 33b-34

CXCV “eight” = okto. 10x in NT. This is eight.
CXCVI “years” = etos. This is year or age.
CXCVII “paralyzed” = paraluo. 5x in NT. From para (by, beside, in the presence of) + luo (to loose, release, untie; figuratively, to break, destroy, or annul; releasing what had been withheld). This is to release on the side, weaken, disable, relax, paralyze.
CXCVIII “Christ” = Christos. Same as “Messiah” in v22. See note CXXXIII above.
CXCIX “heals” = iaomai. This is to heal, particularly from a physical illness, but it could also be a spiritual difficulty. This is to cure or make whole in a literal or figurative sense.
CC “get up” = anistemi. Same as “get up” in v6. See note XXXVIII above.
CCI “make…bed” = stronnuo. Related to “flashed around” in v3. 6x in NT. See note XXVII above.

35 And all the residentsCCII of Lydda and SharonCCIII sawCCIV him and turnedCCV to the Lord.

Notes on verse 35

CCII “residents” = katoikeo. Same as “lived” in v22. See note CXXXI above.
CCIII “Sharon” = Saron. 1x in NT. From Hebrew Sharon (Sharon or Lasharon, a plain); {from yashar (to be straight, right, even, smooth, or agreeable; figuratively, to make something pleasant or prosperous)} or from shiryan (body armor); from sharer (to be firm). This is Sharon or Saron, a plain in Israel. It means “plain” or “a great plain” or “body armor;” see
CCIV “saw” = horao. Same as “seen” in v12. See note LXXVI above.
CCV “turned” = epistrepho. From epi (on, upon, among, what is fitting) + 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, return, or come again. It can also mean to revert. It is turning in a literal or figurative sense – also a moral turning.

36 Now in JoppaCCVI there was a discipleCCVII whose name was Tabitha,CCVIII

Notes on verse 36a

CCVI “Joppa” = Ioppe– all in Acts. From Hebrew Yapho (Joppa, a city); from yaphah (to be beautiful; properly, to be bright; to decorate). This is Joppa, a city whose name means “beauty” or “beautiful.” See
CCVII “disciple” = mathetria. Related to “disciples” in v1. 1x in NT. From mathetes (see note V above). This is a female disciple.
CCVIII “Tabitha” = Tabitha. 2x in NT. Perhaps from Aramaic Zibiah – related to Hebrew tsebiyyah (female gazelle); {from tsbiy (beauty, pleasant, splendor, roebuck); from tsabah (to swell up)} OR from tsaba (to ally, form the core of a group that works as a unit). This is Tabitha, a name that means “Gazelle.” See

which in GreekCCIX is Dorcas.CCX She was devotedCCXI

Notes on verse 36b

CCIX “in Greek” = diermeneuo + lego. Literally, “translated is called.” Diermeneuo is related to “spoken boldly” in v27. 6x in NT. From dia (through, because of, across, thoroughly) + hermeneuo (to interpret, explain, translate); {probably from Hermes (Greek god who was messenger to the other gods, also god of language); perhaps from ereo (to say, tell, speak); probably from rheo (see note CLXI above)}. This is to explain thoroughly, interpret, or translate. Lego is the same as “saying” in v4. See note XXXII above.
CCX “Dorcas” = Dorkas. 2x in NT. From derkomai (to see clearly). This is Dorcas, meaning “gazelle” or “deer” or “seer.” See
CCXI “devoted” = pleres. Related to “passed” in v23 & “increased in numbers” in v31. 16x in NT. See note CXXXVI above.

to goodCCXII worksCCXIII and actsCCXIV of charity.CCXV 

Notes on verse 36c

CCXII “good” = agathos. This is good, a benefit, or a good thing. It is good by its very nature, intrinsically good. A different word, kalos, refers to external signs of goodness.
CCXIII “works” = ergon. From ergo (to work, accomplish, do). This is work, task, deed, labor, effort.
CCXIV “acts” = poieo. Same as {untranslated} in v5. See note XXXVII above.
CCXV “charity” = eleemosune. 13x in NT. From eleos (mercy, compassion). This is compassion – particularly in giving to the poor. Often, it is translated as alms or charity.

37 CCXVIAt that timeCCXVII she became illCCXVIII and died.CCXIX

Notes on verse 37a

CCXVI {untranslated} = ginomai. Same as {untranslated} in v3. See note XXII above.
CCXVII “at that time” = en + ho + hemera + ekeinos. Literally, “in those days.” Hemera is the same as “days” in v9. See note LVI above.
CCXVIII “became ill” = astheneo. From asthenes (not having strength or weak in a moral sense; sick); {from a (not) + sthenes (strong, vigor); {from the base of sthenoo (to strengthen so that one can be mobile); from sthenos (strength)}}. This is sick, feeble, languishing, impotent. Can also refer to moral weakness.
CCXIX “died” = apothnesko. From apo (from, away from) + thnesko (to die, be dead). This is to die off. It is death with an emphasis on the way that death separates. It can also mean to wither or decay.

When they had washedCCXX her, they laidCCXXI her in a room upstairs.CCXXII 

38 Since Lydda was nearCCXXIII Joppa, the disciples, who heard that Peter was there, sentCCXXIV twoCCXXV menCCXXVI to him

Notes on verses 37b-38a

CCXX “washed” = louo. 5x in NT. This is bathing and washing. It can be literal or ritual cleansing, but refers particularly to the whole body.
CCXXI “laid” = tithemi. Related to “Straight” in v11 & “lay” in v12 & “immediately” in v18. See note LXIX above.
CCXXII “room upstairs” = huperoon. 4x in NT. From huperoos (upper); from huper (over, above, beyond). This refers to an upper chamber on the third floor.
CCXXIII “near” = eggus. Related to “approaching” in v2. See note XXIII above.
CCXXIV “sent” = apostello. Same as “sent” in v17. See note CVI above.
CCXXV “two” = duo. This is two or both.
CCXXVI “men” = aner. Same as “men” in v2. See note XVI above.

with the request,CCXXVII “Please comeCCXXVIII to us without delay.”CCXXIX 

39 So Peter got upCCXXX and went withCCXXXI them,

Notes on verses 38b-39a

CCXXVII “request” = parakaleo. Related to “called” in v11 & “invoke” in v14 & “church” and “comfort” in v31. See note CLXXXIII above.
CCXXVIII “come” = dierchomai. Same as “went” in v32. See note CLXXXVII above.
CCXXIX “delay” = okneo. 1x in NT. From oknos (shrinking, hesitation). This is to be slow or hesitate to act. Figuratively, it can also mean to loathe.
CCXXX “got up” = anistemi. Same as “get up” in v6. See note XXXVIII above.
CCXXXI “went with” = sunerchomai. Related to “went” in v1 & “enter” in v6 & “went” and {untranslated} in v17 & “went” and “came down” in v32. From sun (with, together with) + erchomai (see note VII above). This is to go with, assemble, leave together with, cohabit.

and when he arrived,CCXXXII they tookCCXXXIII him to the room upstairs. All the widowsCCXXXIV stood besideCCXXXV him,

Notes on verse 39b

CCXXXII “arrived” = paraginomai. Same as “come” in v26. See note CXLVIII above.
CCXXXIII “took” = anago. Related to “synagogues” and “bring” in v2 & “led…by the hand” and “brought” in v8 & “described” in v27 & “brought…down” in v30. From ana (up, again, back, among, anew) + ago (see note XI above). This is to lead up, offer, set sail, bring out, depart, loose.
CCXXXIV “widows” = chera. Related to “hands” in v12 & “lowering” in v25 & “attempting” in v29. Perhaps from the base of chasma (see note LIII above). This is widow literally or figuratively.
CCXXXV “stood beside” = paristemi. Related to “letters” in v2 & “get up” in v6 & “stood” in v7 & “sent” in v17 & “amazed” in v21 & “apostles” in v27 & “sent…off” in v30. From para (from beside, by) + histemi (see note X above). This is literally to place by stand. It can mean to present, exhibit, appear, bring, stand by, or prove. It can also mean to be ready, to assist, to yield, or to commend.

weepingCCXXXVI and showingCCXXXVII tunicsCCXXXVIII and other clothingCCXXXIX that Dorcas had madeCCXL while she was with them. 

Notes on verse 39c

CCXXXVI “weeping” = klaio. This is to weep, lament, or sob. It is weeping aloud.
CCXXXVII “showing” = epideiknumi. Related to “show” in v16. 7x in NT. From epi (on, upon, among, what is fitting) + deiknumi (see note XCIX above). This is to show, demonstrate, prove, or display.
CCXXXVIII “tunics” = chiton. 11x in NT. From a Semitic language – see Hebrew kethoneth (tunic). Root means to cover. This is the garment worn beneath the cloak or robe – the one that is closest to the skin.
CCXXXIX “clothing” = himation. From heima (garment) OR from ennumi (to put on). This is the outer garment, cloak, robe, or mantle. It is worn loosely over a tunic.
CCXL “made” = poieo. Same as {untranslated} in v5. See note XXXVII above.

40 Peter putCCXLI all of them outside, and then he knelt downCCXLII and prayed. He turned to the bodyCCXLIII

Notes on verse 40a

CCXLI “put” = ekballo. From ek (from, from out of) + ballo (to throw, cast, place, put, drop). This is to throw, put out, produce, expel, banish. It is eject in a literal or figurative sense.
CCXLII “knelt down” = tithemi + ho + gonu. Literally, “bowed the knees.” Tithemi is the same as “laid” in v37. See note CCXXI above. Gonu is 12x in NT. This is knee.
CCXLIII “body” = soma. Perhaps from sozo (to save, heal, rescue); from sos (safe, well, rescued). This is body or flesh. It can be body in a literal or figurative sense (as the body of Christ). This is where the word “somatic” comes from.

and said, “Tabitha, get up.”CCXLIV Then she opened her eyes, and seeingCCXLV Peter, she sat up.CCXLVI 

Notes on verse 40b

CCXLIV “get up” = anistemi. Same as “get up” in v6. See note XXXVIII above.
CCXLV “seeing” = horao. Same as “seen” in v12. See note LXXVI above.
CCXLVI “sat up” = anakathizo. 2x in NT– Jesus raising the Widow’s son at Nain in Luke 7:15 & Peter raising Tabitha in Acts 9:40. From ana (up, again, back, anew) + kathizo (to sit, set, appoint, stay, rest); {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 up or set up.

41 He gaveCCXLVII her his hand and helpedCCXLVIII her up. Then callingCCXLIX the saints and widows, he showedCCL her to be alive.CCLI 

Notes on verse 41

CCXLVII “gave” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
CCXLVIII “helped” = anistemi. Same as “get up” in v6. See note XXXVIII above.
CCXLIX “calling” = phoneo. Related to “suddenly” and “light” in v3 & “voice” in v4. From phone (see note XXXI above). This is to call out, summon, shout, address. It is making a sound whether of an animal, a person, or an instrument.
CCL “showed” = paristemi. Same as “stood beside” in v39. See note CCXXXV above.
CCLI “be alive” = zao. This is to live literally or figuratively. It is used for life including the vitality of humans, plants, and animals – it is life physical and spiritual and life everlasting.

42 This becameCCLII knownCCLIII throughoutCCLIV Joppa, and many believed in the Lord. 

Notes on verse 42

CCLII “became” = ginomai. Same as {untranslated} in v3. See note XXII above.
CCLIII “known” = gnostos. Related to “named” in v10 & “became known” in v24 & “learned” in v30. 15x in NT. From ginosko (see note LX above). This is known or acquaintance.
CCLIV “throughout” = kata + holos. Holos is the same as “throughout in v31. See note CLXXV above.

43 Meanwhile,CCLV he stayedCCLVI in Joppa for some time with a certain Simon,CCLVII a tanner.CCLVIII

Notes on verse 43

CCLV {untranslated} = ginomai. Same as {untranslated} in v3. See note XXII above.
CCLVI “stayed” = meno. This is to stay, remain, wait, await, continue, abide, endure. It can mean to literally stay in a place or to remain in a condition or to continue with hope and expectation.
CCLVII “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.”
CCLVIII “tanner” = burseus. 3x in NT. From bursa (a hide). This is a tanner.

Image credit: “Altar Mosaic with the Conversion and Execution of St. Paul” by Max Spielmann at St. Paul’s Church in Innsbruck-Reichenau, Austria. Photo by Luftschiffhafen, 2019.

You May Also Like

Leave a Reply