Act 7-9 | RWP | e4.org | Are these things so? ( ε ταυτα ουτως εχε ). On this use of ε in a direct question see on . Literally "Do these things hold thus?" A formal question by the high priest like our "Do you plead guilty, or not guilty?" (Furneaux). The abrupt question of the high priest would serve to break the evident spell of the angelic look on Stephen's face. Two charges had been made against Stephen (1) speaking against the holy temple, (2) changing the customs which Moses had delivered. Stephen could not give a yes or no answer to these two charges. There was an element of truth in each of them and a large amount of error all mixed together. So he undertakes to explain his real position by the historical method, that is to say, by a rapid survey of God's dealing with the people of Israel and the Gentiles. It is the same method adopted by Paul in Pisidian Antioch ( .) after he had become the successor of Stephen in his interpretation of the universal mission of Christianity. If one is disposed to say that Luke made up this speech to suit Stephen's predicament, he has to explain how the style is less Lukan than the narrative portions of Acts with knowledge of Jewish traditions that a Greek would not be likely to know. Precisely how Luke obtained the data for the speech we do not know, but Saul heard it and Philip, one of the seven, almost certainly. Both could have given Luke help about it. It is even possible that some one took notes of this important address. We are to remember also that the speech was interrupted at the end and may not include all that Stephen meant to say. But enough is given to give us a good idea of how Stephen met the first charge "by showing that the worship of God is not confined to Jerusalem or the Jewish temple" (Page). Then he answers the second charge by proving that God had many dealings with their fathers before Moses came and that Moses foretold the coming of the Messiah who is now known to be Jesus. It is at this point (verse ) that Stephen becomes passionate and so powerful that the wolves in the Sanhedrin lose all self-control. It is a great and masterful exposition of the worldwide mission of the gospel of Christ in full harmony with the Great Commission of Christ. The apostles had been so busy answering the Sadducees concerning the Resurrection of Christ and maintaining their freedom to teach and preach that they had not pushed the world-wide propaganda of the gospel as Jesus had commanded after they had received the Promise of the Father. But Stephen had proclaimed the same message of Christ and was now facing the same fate. Peter's mind had been enlightened by the Holy Spirit so that he could rightly interpret Joel and David in the light of Pentecost. "So Stephen read the history of the Old Testament with new eyes in the light of the life and death of Jesus" (Furneaux).

‏ Acts 7

Are these things so? ( ε ταυτα ουτως εχε ). On this use of ε in a direct question see on 1:6. Literally "Do these things hold thus?" A formal question by the high priest like our "Do you plead guilty, or not guilty?" (Furneaux). The abrupt question of the high priest would serve to break the evident spell of the angelic look on Stephen's face. Two charges had been made against Stephen (1) speaking against the holy temple, (2) changing the customs which Moses had delivered. Stephen could not give a yes or no answer to these two charges. There was an element of truth in each of them and a large amount of error all mixed together. So he undertakes to explain his real position by the historical method, that is to say, by a rapid survey of God's dealing with the people of Israel and the Gentiles. It is the same method adopted by Paul in Pisidian Antioch (Ac 13:16ff.) after he had become the successor of Stephen in his interpretation of the universal mission of Christianity. If one is disposed to say that Luke made up this speech to suit Stephen's predicament, he has to explain how the style is less Lukan than the narrative portions of Acts with knowledge of Jewish traditions that a Greek would not be likely to know. Precisely how Luke obtained the data for the speech we do not know, but Saul heard it and Philip, one of the seven, almost certainly. Both could have given Luke help about it. It is even possible that some one took notes of this important address. We are to remember also that the speech was interrupted at the end and may not include all that Stephen meant to say. But enough is given to give us a good idea of how Stephen met the first charge "by showing that the worship of God is not confined to Jerusalem or the Jewish temple" (Page). Then he answers the second charge by proving that God had many dealings with their fathers before Moses came and that Moses foretold the coming of the Messiah who is now known to be Jesus. It is at this point (verse 51) that Stephen becomes passionate and so powerful that the wolves in the Sanhedrin lose all self-control. It is a great and masterful exposition of the worldwide mission of the gospel of Christ in full harmony with the Great Commission of Christ. The apostles had been so busy answering the Sadducees concerning the Resurrection of Christ and maintaining their freedom to teach and preach that they had not pushed the world-wide propaganda of the gospel as Jesus had commanded after they had received the Promise of the Father. But Stephen had proclaimed the same message of Christ and was now facing the same fate. Peter's mind had been enlightened by the Holy Spirit so that he could rightly interpret Joel and David in the light of Pentecost. "So Stephen read the history of the Old Testament with new eyes in the light of the life and death of Jesus" (Furneaux).

Brethren and fathers ( ανδρες αδελφο κα πατερες ). The spectators (brethren) and members of the Sanhedrin (fathers) as Paul in Ac 22:1.

Hearken ( ακουσατε ). First aorist (ingressive) active imperative, Give me your attention now.

The God of glory ( Hο θεος της δοξης ). The God characterized by glory (genitive case, genus or kind) as seen in the Shekinah, the visible radiance of God. Jesus is also called "the Glory"=the Shekinah in Jas 2:1. Cf. Ex 25:22; 40:34; Le 9:6; Heb 9:5. By these words Stephen refutes the charge of blasphemy against God in Ac 6:11.

Appeared ( ωφθη ). First aorist passive indicative of οραω. See on Lu 23:43. Before there was temple or tabernacle and away over in Mesopotamia (Ur of the Chaldees, Ge 11:31), even before ( πριν η with the infinitive) he dwelt in Haran ( Χαρραν, or Carrae not far from Edessa, where Crassus met death after his defeat by the Parthians B.C. 53).

Which I shall shew thee ( ην αν σο δειξω ). Indefinite relative clause with αν and the aorist active subjunctive (same form in first person singular as the future active indicative). Abraham followed on as God led him.

When his father was dead ( μετα το αποθανειν αυτον ). Μετα with the accusative of the articular infinitive and the accusative of general reference ( αυτον ), regular Greek idiom. In Ge 11:32 it is stated that Terah died at Haran at the age of 205. There are various explanations of the discrepancy, but no one that seems certain. It is possible (Hackett, Felten) that Abraham is mentioned first in Ge 11:26 because he became the most prominent and was really younger than Haran his brother who died before the first migration who was really sixty years older than Abraham. According to this view Terah was 130 years old at the birth of Abraham, leaving Abraham 75 at the death of Terah (205).

Wherein ye now dwell ( εις ην υμεις νυν κατοικειτε ). Note εις in the sense of εν as often. Note also emphatic use of υμεις (ye) and now ( νυν ).

Not so much as to set his foot on ( ουδε βημα ποδος ). From De 2:5. Old word from βαινω, to go, to step. "Stepping of a foot," only instance of this original meaning in the N.T. From this it comes to mean a platform reached by steps, official seat of a judge (Mt 27:19). The field purchased by Abraham (Ge 23:9-17) was not a gift from God.

Promised ( επηγγειλατο ). First aorist middle indicative of επαγγελλω, common verb. See Ge 12:7; 17:8; 48:4 for this promise. So God appeared again to Abraham in a strange land.

In possession ( εις κατασχεσιν ). Late word, in LXX, and in N.T. only here and verse 45. From κατεχω, to hold back, then to hold fast (or down), to possess. It was fulfilled in the descendants of Abraham.

When as yet he had no child ( ουκ οντος αυτω τεκνου ). Genitive absolute with negative ουκ rather than μη to emphasize actual absence of a child. He had only the promise of God about the land and the child.

On this wise ( ουτως ). A free quotation from Ge 15:13.

Should sojourn ( εστα παροικον ). Shall be a sojourner, Παροικος ( παρα, beside, οικος, home), one dwelling near one's home, but not of it, so a stranger, foreigner, old word, often in LXX, temporary residence without full rights of citizenship (7:29; 13:17), and descriptive of Christians (Eph 2:19; 1Pe 1:17; 2:11).

In a strange land ( εν γη αλλοτρια ). In a land not one's own, that belongs to another, alien as in Mt 17:25f., which see.

Four hundred years ( ετη τετρακοσια ). Accusative of duration of time. As in Ge 15:13, but a round number as in Ex 12:40 the time is 430 years. But in Ga 3:17 Paul, following the LXX in Ex 12:40, takes the 430 years to cover the period in Canaan and the stay in Egypt, cutting the sojourn in Egypt to about half. Josephus gives it both ways. Hackett suggests two solutions, one that there were two ways of reckoning the period among the Jews with no way of settling it, the other that by the 430 years in Egypt the writers meant to include Canaan also as merely the preliminary to the period in Egypt.

Will I judge ( κρινω εγω ). Future (accent on ω ) active indicative of κρινω and εγω (I) expressed is emphatic.

In this place ( εν τω τοπω τουτω ). Quoted from Ex 3:12 and referring to Sinai or Horeb, but Stephen applies it to the Promised Land.

The covenant of circumcision ( διαθηκην περιτομης ). A covenant marked by (genitive) circumcision (no article) of which circumcision is the sign (Ro 4:11) as set forth in Ge 17:9-14. In the ancient Greek διαθηκη was usually will (Latin, testamentum) and συνθηκη was used for covenant ( συν, together, rather than δια, between). But the LXX and the N.T. use διαθηκη for covenant (will in Heb 9:15f.) as Lightfoot on Ga 3:16 says: "The LXX translation and New Testament writers probably preferred διαθηκη as better expressing the

free grace of God than συνθηκη."

And so ( κα ουτως ). After the covenant was made and as a sign and seal of it.

Moved with jealousy ( ζηλωσαντες ). First aorist active participle of ζηλοω, old verb from ζηλος (Ac 5:17), to burn or boil with zeal, and then with envy as here (17:5, etc.) and Ge 37:11.

Delivered him out ( εξειλατο αυτον εκ ). First aorist middle indicative of εξαιρεω, old verb to take out, snatch out. Note repetition of εκ.

Pharaoh King of Egypt ( Φαραω βασιλεως Αιγυπτου ). Pharaoh is not a name, but a title, the Egyptian per meaning great house.

Found no sustenance ( ουχ ηυρισκον χορτασματα ). Imperfect active, kept on not finding.

Chortasmata is from

chortazo, originally to feed with grass ( χορτος ) or herbs. Old word, but only here in the N.T. and includes food for both men and animals. In Ge 24:25, 32 it is fodder for the cattle, a first necessity for owners of herds of cattle.

That there was corn ( οντα σιτια ). Participle (present active of ειμ ) in indirect discourse, after ακουσας, "heard of corn being in Egypt." Σιτια is diminutive of σιτος and means grain (wheat, barley, not our maize or Indian corn), old word also for provisions, victuals, here only in the N.T.

The first time ( πρωτον ). While Jacob himself remained in Canaan before he went down to Egypt and died there (verse 15f.).

At the second time ( εν τω δευτερω ). This expression only here in the N.T. This second visit is recorded in Ge 45:1ff.

Became manifest ( φανερον εγενετο ). In Ge 41:12 the fact that Joseph was a Hebrew had been incidentally mentioned to Pharaoh, but now it was made clear to him.

Three-score and fifteen souls ( εν ψυχαις εβδομηκοντα πεντε ). Stephen follows the LXX which counts some grandchildren of Joseph and so makes it 75 whereas Ge 46:26 has 66 and then the next verse makes it 70 including Jacob and Joseph with his two sons. The use of εν means "consisting in."

They were carried over unto Shechem ( μετετεθησαν εις Συχεμ ). First aorist passive of μετατιθημ, only here in the N.T. in this sense of changing places. Jacob was buried in the cave of Machpelah (Ge 50:13). The O.T. does not say where the sons of Jacob were buried save that Joseph was buried in Shechem (Jos 24:32). Possibly only "our fathers" without Jacob is the subject of "were carried."

Which Abraham bought ( ω ωνησατο Αβρααμ ). Hackett is sure that our present text is wrong. Hort notes some sixty "primitive errors" in the critical text of the N.T. It is possible that this is also one. If "Jacob" is substituted for "Abraham," the matter is cleared up. "It is quite as likely, judging a priori, that the word producing the error escaped from some early copyist as that so glaring an error was committed by Stephen" (Hackett). At any rate Abraham bought a burying-place, the cave of Machpelah, from Ephron the Hittite at Hebron (Ge 23:16), while Jacob bought a field from the sons of Hamor at Shechem (Ge 33:19; Jos 24:32). Abraham had built an altar at Shechem when he entered Canaan (Ge 12:6f.). It is possible, of course, that Abraham also bought the ground on which the altar stood.

In Shechem ( εν Συχεμ ). This is the reading of Aleph B C instead of the Textus Receptus του Συχεμ which makes it "Hamar the father of Sichem." "In Shechem" is the true reading.

Drew nigh ( ηγγιζεν ). Imperfect active, was drawing nigh.

Another king ( βασιλευς ετερος ). A different kind of king also, probably a king of the new dynasty after the shepherd kings had been expelled from Egypt.

Who knew not Joseph ( ος ουκ ηιδε τον Ιωσηφ ). Second past perfect of οιδα used like an imperfect. Joseph's history and services meant nothing to the new king. "The previous dynasty had been that of the Hyksos: the new king was Ahmes who drove out the Hyksos" (Knobel).

Dealt subtilly ( κατασοφισαμενος ). First aorist middle participle of κατασοφιζομα, late compound ( κατα and σοφιζω, old verb, to make wise, to become wise, then to play the sophist), perfective use of κατα. In the LXX, but here only in the N.T. To use fraud, craft, deceit.

That they should cast out their babes ( του ποιειν τα βρεφη εκθετα ). Του ποιειν (genitive of the articular present infinitive) can be either design or result. The Revised Version here takes it as purpose while the Authorized as result. In either case Pharaoh required the Israelites to expose their children to death, a possible practice done voluntarily in heathen China and by heathen in so-called Christian lands. But the Israelites fought against such an iniquity. The word εκθετα (exposed, cast out) is a verbal adjective from εκτιθημ. It is an old word, but here only in the N.T. and not in the LXX.

To the end they might not live ( εις το μη ζωογονεισθα ). Purpose with εις and the articular infinitive (present middle). This compound verb is from ζωογονος (from ζωος, alive, and γενω, to bear) and is used by late writers and the LXX. It is three times in the N.T. (here, Lu 17:33; 1Ti 6:13) in the sense to preserve alive.

Exceeding fair ( αστειος τω θεω ). Ethical dative, fair to God (as God looked at him). Αστειος is from αστυ, city, and so means "of the city," with city manners and polish. Old word, only twice in the N.T. (here and Heb 11:23) and both times about Moses and taken from Ex 2:2.

He was nourished ( ανετραφη ). Second aorist passive indicative of ανατρεφω. He was brought up at home for three months in defiance of the new Pharaoh.

When he was cast out ( εκτεθεντος αυτου ). Genitive absolute with first aorist passive participle of εκτιθημ.

Took up ( ανειλατο ). Second aorist middle indicative (with first aorist vowel α instead of ε as often in the Koine) of αναιρεω, common in the N.T. in the sense of take up and make away with, to kill as in verse 28, but here only in the N.T. in the original sense of taking up from the ground and with the middle voice (for oneself). Quoted here from Ex 2:5. The word was used of old for picking up exposed children as here. Vincent quotes Aristophanes (Clouds, 531): "I exposed (the child), and some other women, having taken it, adopted ( ανειλετο ) it." Vulgate has sustulit. "Adopted" is the idea here. "After the birth of a child the father took it up to his bosom, if he meant to rear it; otherwise it was doomed to perish" (Hackett).

Nourished him for her own son ( ανεθρεψατο αυτον εαυτη εις υιον ). Literally, "she nursed him up for herself ( εαυτη besides middle voice) as a son." This use of εις =as occurs in the old Greek, but is very common in the LXX as a translation of the Hebrew le. The tradition is that she designed Moses for the throne as the Pharaoh had no son (Josephus, Ant. ii. 9, 7).

Was instructed ( επαιδευθη ). First aorist passive indicative of παιδευω, to train a child ( παις ), the usual idea in ancient Greek as here. The notion of chastisement (Heb 12:6) is also in the old Greek and especially in the LXX and the N.T. Here with instrumental case ( παση σοφια ) or the locative. The accusative would usually be retained after this verb. The priestly caste in Egypt was noted for their knowledge of science, astronomy, medicine, and mathematics. This reputation was proverbial (1Ki 4:30). Modern discoveries have thrown much light on the ancient civilization of Egypt. Moses, like Paul, was a man of the schools.

Mighty in his words and works ( δυνατος εν λογοις κα εργοις αυτου ). The same phrase used of Jesus in Lu 24:19. The adjective δυνατος is employed of Apollos as an interpreter of the Scriptures (Ac 18:24). Moses did not have the rhetorical skill or eloquence of Aaron (Ex 4:10), but his words like his deeds carried weight and power.

When he was well-nigh forty years old ( Hως επληρουτο αυτω τεσσαρακονταετης χρονος ). A rather awkward Greek idiom for the English: "When a forty year old time (same idiom in Ac 13:18 and only twice in the N.T.) was being fulfilled ( επληρουτο, imperfect passive) for him (dative case)." The life of Moses is divided into three periods of forty years each (in Egypt 40 years, in Midian 40, governed Israel 40, 120 when he died, De 34:7).

It came into his heart ( ανεβη επ την καρδιαν αυτου ). Second aorist active indicative of αναβαινω, common verb. Came up as if from the lower deeps of his nature. This Hebrew image occurs in Jer 3:16; Isa 65:17; 1Co 2:9.

To visit ( επισκεψασθα ). First aorist middle infinitive of επισκεπτομα, old verb to go to see for oneself, with his own eyes, to help if possible. Used of God visiting his people (Lu 7:16). Our "visit" is from Latin video, to see, visito, to go to see. During the Welsh mining troubles the Prince of Wales made a sympathetic visit to see for himself the actual condition of the coal miners. Moses desired to know first hand how his kinsmen were faring.

Suffer wrong ( αδικουμενον ). Present passive participle of αδικηο. By blows (Ex 2:11).

Avenged ( εποιησεν εκδικησιν ). First aorist active indicative of ποιεω. This idiom occurs in Lu 18:7 with εκδικησιν (this from εκδικεω and that from εκδικος without right or law δικη and then exacting law of right out of εκ one, exacting vengeance).

Him that was oppressed ( τω καταπονουμενω ). Present passive articular participle in the dative case of καταπονεο, to tire down with toil, to treat roughly, common in late Greek, in the N.T. only here and 2Pe 2:7 (sore distressed). The man was on the point of being overcome.

Smiting ( παταξας ). First aorist active participle of πατασσω, in the old Greek the beat of the heart, only in the LXX and N.T. to smite a deadly blow as here like πλησσω.

He supposed ( ενομιζεν ). Imperfect active of νομιζω. He was supposing, Stephen explains, when he smote the Egyptian.

That his brethren understood ( συνιενα τους αδελφους ). Present active infinitive of συνιημ, to send (put) together, to grasp, to comprehend, in indirect discourse with the accusative of general reference.

By his hand was giving them deliverance ( δια χειρος αυτου διδωσιν σοτηριαν αυτοις ). Picturesque use of "hand" as in 2:23, present active indicative of διδωμ retained in indirect discourse after imperfect ενομιζεν. But they understood not ( ο δε ου συνηκαν ). Page notes "the rhetorical power of these words" from Stephen. Συνηκαν (first aorist indicative, κ aorist) refers to συνιενα just before.

The day following ( τη επιουση ημερα ). Locative case, "on the following day" (from επειμ, to come upon, to approach, present active participle επιων -ουσα, -ον ). Common phrase in old Greek both with ημερα (day) as here and without as 16:11. Only in Acts in the N.T.

Appeared ( ωφθη ). First aorist passive indicative of οραω not with idea that only a vision but rather that it was sudden or unexpected.

As they strove ( μαχομενοις ). Present middle participle of μαχομα, actually fighting.

Would have set them at one again ( συνηλλασσεν αυτους εις ειρηνεν ). Better, he tried to reconcile them (or change them into peace). It is the conative imperfect active as in Mt 3:14 of συναλλασσω, only here in the N.T. though common in the old Greek. Vulgate has reconciliabat. The usual word in the N.T. for reconcile is καταλλασσω.

Do ye wrong one to another ( αδικειτε αλληλους ). The same word used in verse 24 of the wrong done one of the Hebrews by the Egyptian, but here both are "brethren."

Thrust him away ( απωσατο αυτον ). First aorist middle indicative (Koine for Attic απεωσατο ) of απωθεω, to push away from oneself in middle voice as here, common in old Greek. Again in verse 39; 13:46; Ro 11:1; 1Ti 1:19. It is always the man who is doing the wrong who is hard to reconcile.

Wouldest thou kill me? ( μη ανελειν με συ θελεις ). Expecting the answer no, but a thrust direct at Moses, Do you wish to kill me (note με συ right together,

me thou). See Ex 2:14 quoted by Stephen.

Sojourner ( παροικος ). Temporary dweller (cf. Abraham in verse 6) in Midian though for forty years.

Sentence begins with genitive absolute again.

In a flame of fire in a bush ( εν φλογ πυρος βατου ). Horeb in Ex 3:1; but Sinai and Horeb were "probably peaks of one mountain range" (Page), Horeb "the mountain of the dried-up ground," Sinai "the mountain of the thorns." Literally, "in the flame of fire of a bush" (two genitives, πυρος and βατου dependent on φλογ, flame). Descriptive genitives as in 9:15; 2Th 1:8. Βατος (bush) is the wild acacia (mimosa nilotica). In Ex 3:20 it is Jehovah who speaks. Hence "angel" here with Stephen is understood to be the Angel of the Presence, the Eternal Logos of the Father, the Angel of Jehovah.

The sight ( το οραμα ). Used of visions in the N.T. as in Mt 17:9.

As he drew near ( προσερχομενου αυτου ). Genitive absolute with present middle participle of προσερχομα.

A voice of the Lord ( φωνη κυριου ). Here the angel of Jehovah of verse 30 is termed Jehovah himself. Jesus makes powerful use of these words in his reply to the Sadducees in defence of the doctrine of the resurrection and the future life (Mr 12:26; Mt 22:32; Lu 20:37f.) that God here describes himself as the God of the living.

Trembled ( εντρομος γενομενος ). Literally, becoming tremulous or terrified. The adjective εντρομος ( εν, τρομος from τρεμω, to tremble, to quake) occurs in Plutarch and the LXX. In the N.T. only here and Ac 16:29.

Durst not ( ουκ ετολμα ). Imperfect active, was not daring, negative conative imperfect.

Holy ground ( γη αγια ). The priests were barefooted when they ministered in the temple. Moslems enter their mosques barefooted today. Cf. Jos 5:15.

Sandal ( υποδημα, bound under) is here "a distributive singular" (Hackett). Even the ground near the bush was "holy," a fine example for Stephen's argument.

I have surely seen ( ιδων ειδον ). Imitation of the Hebrew infinitive absolute, (Ex 3:7) "Seeing I saw" (cf. Heb 6:14).

The affliction ( την κακωσιν ). From κακοω, to treat evilly (from κακος, evil). Old word, here only in the N.T. and from Ex 3:7.

Groaning ( στεναγμου ). Old word from στεναζω, to sigh, to groan. In the N.T. only here and Ro 8:26. Root στεν in our word stentorian.

I am come down ( κατεβην ). Second aorist active indicative of καταβαινω, I came down.

To deliver ( εξελεσθα ). Second aorist middle infinitive of εξαιρεω, to take out for myself.

I will send ( αποστειλω ). First aorist active subjunctive (hortatory of αποστελλω, "Let me send").

This Moses ( Τουτον τον Μωυσην ). Rhetorical repetition follows this description of Moses (five times, anaphora, besides the use here, six cases of ουτος here about Moses: verse 35 twice, 36, 37, 38, 40). Clearly Stephen means to draw a parallel between Moses and Jesus. They in Egypt

denied ( ηρνησαντο ) Moses as now you the Jews denied ( ηρνησασθε, 3:13) Jesus. Those in Egypt scouted Moses as "ruler and judge" (verses 27, 35, αρχοντα κα δικαστην ) and God "hath sent" ( απεσταλκεν, perfect active indicative, state of completion) Moses "both a ruler and a deliverer" ( αρχοντα κα λυτρωτην ) as Jesus was to be (Lu 1:68; 2:38; Heb 9:12; Tit 2:14). "Ransomer" or "Redeemer" ( λυτρωτης ) is not found elsewhere, λυτρον (ransom), λυτροω, to ransom, and λυτρωσις, ransoming or redemption, are found often. In Ac 5:31 Christ is termed "Prince and Saviour."

With the hand ( συν χειρ ). So the correct text. The Pharisees had accused Stephen of blaspheming "against Moses and God" (6:11). Stephen here answers that slander by showing how Moses led the people out of Egypt in co-operation ( συν ) with the hand of the Angel of Jehovah.

Like unto me ( ως εμε ). This same passage Peter quoted to the crowd in Solomon's Porch (Ac 3:22). Stephen undoubtedly means to argue that Moses was predicting the Messiah as a prophet like himself who is no other than Jesus so that these Pharisees are in reality opposing Moses. It was a neat turn.

In the church in the wilderness ( εν τη εκκλησια εν τη ερημω ). Better rendered "congregation" here as in Heb 2:12 (Ps 22:22), the people of Israel gathered at Mt. Sinai, the whole nation. Moses is here represented as receiving the law from an angel as in Heb 2:2; Ga 3:19 (De 33:2, LXX) and so was a mediator ( μεσιτης ) or middle man between the angel and the people whereas Jesus is the Mediator of a better covenant (Heb 8:6). But Exodus does not speak of an angel.

Living oracles ( λογια ζωντα ). A λογιον is a little word (diminutive of λογος ). Common in the old Greek, LXX, Philo, in ecclesiastical writers for sayings of Christ, Papias (for instance) saying that Matthew wrote in Hebrew (Aramaic) "Logia of Jesus." Oxyrhynchus papyri fragments called "Logia of Jesus" are of much interest though only fragments. The Greeks used it of the "oracles" or brief sayings from Delphi. In the N.T. the word occurs only four times (Ac 7:38; Ro 3:2; Heb 5:12; 1Pe 4:11). Here the participle ζωντα, living, is the same used by Peter (1Pe 2:4f.), stone ( λιθος ) of Christ and Christians. The words from God to Moses are still "living" today. In 1Pe 4:11 the word is applied to one who speaks λογια θεου (oracles of God). In Ro 3:2 Paul refers to the substance of the law and of prophecy. In Heb 5:12 the writer means the substance of the Christian religious teaching.

To whom ( ω ). That is Moses, this Moses.

Would not be ( ουκ ηθελησαν γενεσθα ). Aorist active, negative aorist, were unwilling to become ( γενεσθα ) obedient.

Thrust him from them ( απωσαντο ). Indirect middle of the very verb used of the man (verse 27) who "thrust" Moses away from him.

Turned back ( εστραφησαν ). Second aorist passive indicative of στρεφω, to turn. They yearned after the fleshpots of Egypt and even the gods of Egypt. It is easy now to see why Stephen has patiently led his hearers through this story. He is getting ready for the home-thrust.

Gods which shall go before us ( θεους ο προπορευσοντα ημων ). Ex 32:1. As guides and protectors, perhaps with some allusion to the pillar of fire and of cloud that had gone before them (Ex 13:21). The future indicative here with ο (relative) expresses purpose.

Ye wot not ( ουκ οιδαμεν ). We do not know. How quickly they had forgotten both God and Moses while Moses was absent in the mount with God.

Become of him ( εγενετο αυτω ). Happened to him. "This" ( ουτος ) here is a contemptuous allusion to Moses by the people.

They made a calf ( εμοσχοποιησαν ). First aorist active indicative of μοσχοποιεω, here only in the N.T. and unknown elsewhere. The LXX (Ex 32:3) has εποιησε μοσχον from which phrase the word is evidently made. Aaron made the calf, but so did the people (Ex 32:35).

The idol ( τω ειδωλω ). Stephen calls it by the right name. The people said it was their way of worshipping Jehovah! So the Egyptians worshipped the bull Apis at Memphis as the symbol of Osiris (the sun). They had another sacred bull Mnevis at Leontopolis. Ειδωλον (from ειδος, form or figure) is the image or likeness of anything. The heathen worship the god through the image or idol.

Rejoiced ( ευφραινοντο ). Imperfect, middle, kept on rejoicing (Ex 32:6, 18) or making merry.

Gave them up ( παρεδωκεν ). First aorist active indicative of παραδιδωμ. This same form occurs three times like clods on a coffin in a grave in Ro 1:24, 26, 28 where Paul speaks of God giving the heathen up to their lusts.

To serve the host of heaven ( λατρευειν τη στρατια του ουρανου ). The verb λατρευω is used of the worship of God (Mt 4:10) as well as of idols as here (from λατρον, hire, λατρις, hireling, then to serve). But the worship of the host of heaven (De 17:3; 2Ki 17:16; 21:3; 2Ch 33:3, 5; Jer 8:2; 19:13) is Sabaism or worship of the host ( στρατια ) of heaven (sun, moon, and stars) instead of the Lord of hosts. This star-worship greatly injured the Jews.

In the book of the prophets ( εν βιβλω των προφητων ). That is the twelve minor prophets which the Jews counted as one book (cf. Ac 13:40). This quotation is from Am 5:25-27. The greater prophets were Isaiah, Jeremiah, Ezekiel.

Slain beasts ( σφαγια ). Here only in the N.T. (from Am 5:25) σφαγη, slaughter, σφαζω, to slay.

The tabernacle of Moloch ( την σκηνην του Μολοχ ). Or tent of Moloch which they took up after each halt instead of the tabernacle of Jehovah. Moloch was the god of the Amorites to whom children were offered as live sacrifices, an ox-headed image with arms outstretched in which children were placed and hollow underneath so that fire could burn underneath.

The star of the god Rephan ( το αστρον του θεου Ρομφα ). Spelled also Romphan and Remphan. Supposed to be Coptic for the star Saturn to which the Egyptians, Arabs, and Phoenicians gave worship. But some scholars take the Hebrew Kiyyoon to mean statues and not a proper name at all, "statues of your gods" carried in procession, making "figures" ( τυπους ) with both "tabernacle" and "star" which they carried in procession.

I will carry ( μετοικιω ). Attic future of μετοικισω from μετοικιζω.

Beyond Babylon ( επεκεινα Βαβυλωνος ). The Hebrew and the LXX have "beyond Damascus." An adverbial preposition ( επ' εκεινα with μερη understood) used in the old Greek and the LXX with the ablative case and meaning "beyond." Here only in the N.T. in quotation from Am 5:27.

The tabernacle of the testimony ( η σκηνη του μαρτυριου ). Probably suggested by the mention of "the tabernacle of Moloch" (verse 43). See on Mt 17:4 for discussion of σκηνη (from σκια, shadow, root σκα, to cover). This first sanctuary was not the temple, but the tent in the wilderness. "Stephen passes on from the conduct of the Israelites to his other argument that God is not necessarily worshipped in a particular spot" (Page).

According to the figure ( κατα τον τυπον ). According to the type or pattern. Τυπος is from τυπτω, to strike, to smite, and is the print of the blow (Joh 20:25), then the figure formed by a blow or impression like our type, a model or example. Quoted from Ex 25:40. Common word in the old Greek.

That he had seen ( ον εωρακε ). Past perfect active of οραω, to see (double reduplication).

Which ( ην ). Agreeing with σκηνην, not with τυπον.

In their turn ( διαδεξαμενο ). First aorist middle participle of διαδεχομα, to receive through another, to receive in sucession or in turn. Late Greek, only here in N.T. Deissmann (Bible Studies, p. 115) argues from a second century B.C. papyrus that διαδοχος means rather deputy or court official than successor.

With Joshua ( μετα Ιησου ). With Jesus, the Greek form of Joshua (contracted from Jehoshua, Mt 1:21), as in Heb 4:8.

When they entered on the possession of the nations ( εν τη κατασχεσε των εθνων ). Literally "in (or at the time of) the possession of the nations." See on 7:5 for the only other N.T. instance of κατασχεσις.

Which ( ων ). The nations, genitive by attraction to case of εθνων.

Thrust out ( εξωσεν ). First aorist active indicative of εξωθεω, to push out, common verb, here, only in N.T. save some MSS. in Ac 27:39.

Asked ( ηιτησατο ). Aorist middle (indirect) indicative, asked for himself (as a favour to himself). Cf. 2Sa 7:2f.

A habitation ( σκηνωμα ). Like Ps 132:5, but it was a house that David proposed to build (2Sa 7:2), not a tent ( σκηνη ) which already existed. Σκηνωμα here means a more permanent abode ( οικον, house, in verse 47), though from the same root as σκηνη.

Howbeit ( αλλ' ). By contrast with what Solomon did and David planned. Note emphatic position of "not" ( αλλ' ουχ ), "But not does the Most High dwell." The presence of the Most High is not confined in any building, even one so splendid as Solomon's Temple as Solomon himself foresaw and acknowledged in his prayer (1Ki 8:27; 2Ch 6:18).

In houses made with hands ( εν χειροποιητοις ). No word here for "houses" or "temples" in correct text ( ναοις temples in Textus Receptus). Literally, "In things made with hands" ( χειρ, hand, ποιητος, verbal adjective of ποιεω ). It occurs in Mr 14:58 of the temple and of the sanctuary of Moab (Isa 16:12). It occurs also in Ac 7:24; Heb 9:11, 24; Eph 2:11. Common in the old Greek.

The prophet ( ο προφητης ). Isa 66:1. Isaiah taught plainly that heaven is God's throne.

What manner of house ( Ποιον οικον ). What sort of a house? This interrogative is sometimes scornful as in 4:7; Lu 6:32ff. (Page). So Stephen shows by Isaiah that Solomon was right that the temple was not meant to "confine" God's presence and that Jesus had rightly shown that God is a spirit and can be worshipped anywhere by any individual of any race or land. It is a tremendous argument for the universality and spirituality of Christianity free from the shackles of Jewish racial and national limitations, but its very strength only angered the Sanhedrin to desperation.

Stiffnecked ( σκληροτραχηλο ). From σκληρος (hard) and τραχηλος, neck, both old words, but this compound only in the LXX and here alone in the N.T. Critics assume that Stephen was interrupted at this point because of the sharp tone of the speech. That may be true, but the natural climax is sufficient explanation.

Uncircumcised in heart ( απεριτμητο καρδιαις ). Late adjective common in LXX and here only in the N.T. Verbal of περιτεμνω, to cut around and α privative. Both of these epithets are applied to the Jews in the O.T. (Ex 32:9; 33:3, 5; 34:9; Le 26:41; De 9:6; Jer 6:10). Καρδιαις is locative plural like ωσιν (ears), but some MSS. have genitive singular καρδιας (objective genitive). No epithet could have been more galling to these Pharisees than to be turned "uncircumcised in heart" (Ro 2:29). They had only the physical circumcision which was useless.

Ye always ( υμεις αε ). Emphatic position of humeis and "always" looks backward over the history of their forefathers which Stephen had reviewed.

Resist ( αντιπιπτετε ). Old word to fall against, to rush against. Only here in the N.T., but used in the O.T. which is here quoted (Nu 27:14). Their fathers had made "external worship a substitute for spiritual obedience" (Furneaux). Stephen has shown how God had revealed himself gradually, the revelation sloping upward to Christ Jesus. "And as he saw his countrymen repeating the old mistake--clinging to the present and the material, while God was calling them to higher spiritual levels--and still, as ever, resisting the Holy Spirit, treating the Messiah as the patriarchs had treated Joseph, and the Hebrews Moses--the pity of it overwhelmed him, and his mingled grief and indignation broke out in words of fire, such as burned of old on the lips of the prophets" (Furneaux). Stephen, the accused, is now the accuser, and the situation becomes intolerable to the Sanhedrin.

Which of the prophets ( τινα των προφητων ). Jesus (Lu 11:47; Mt 23:29-37) had charged them with this very thing. Cf. 2Ch 36:16.

Which shewed before ( προκαταγγειλαντας ). The very prophets who foretold the coming of the Messiah their fathers killed.

The coming ( της ελευσεως ). Not in ancient Greek or LXX and only here in the N.T. (in a few late writers).

Betrayers ( προδοτα ). Just like Judas Iscariot. He hurled this old biting word at them. In the N.T. only here and Lu 6:16; 2Ti 3:4. It cut like a knife. It is blunter than Peter in Ac 3:13.

Murderers ( φονεις ). The climax with this sharp word used of Barabbas (3:14).

Ye who ( οιτινες ). The very ones who, quippe qui, often in Acts when the persons are enlarged upon (8:15; 9:35; 10:41, 47).

As it was ordained by angels ( εις διαταγας αγγελων ). About angels see on 7:38. Διαταγη (from διατασσω, to arrange, appoint) occurs in late Greek, LXX, inscriptions, papyri, Deissmann, Light from the Ancient East, pp. 89ff., and in N.T. only here and Ro 13:2. At (or as) the appointment of angels (cf. Mt 10:41; 12:41 for this use of εις ).

And kept it not ( κα ουκ εφυλαξατε ). Like a whipcracker these words cut to the quick. They gloried in possessing the law and openly violated it (Ro 2:23).

When they heard ( ακουοντες ). Present active participle of ακουω, while hearing.

They were cut to the heart ( διεπριοντο ταις καρδιαις ). See 5:33 where the same word and form (imperfect passive of διαπριω ) is used of the effect of Peter's speech on the Sadducees. Here Stephen had sent a saw through the hearts of the Pharisees that rasped them to the bone.

They gnashed on him with their teeth ( εβρυχον τους οδοντας επ' αυτον ). Imperfect (inchoative) active of βρυχω (Attic βρυκω ), to bite with loud noise, to grind or gnash the teeth. Literally, They began to gnash their teeth at ( επ' ) him (just like a pack of hungry, snarling wolves). Stephen knew that it meant death for him.

And Jesus standing ( κα Ιησουν εστωτα ). Full of the Holy Spirit, gazing steadfastly into heaven, he saw God's glory and Jesus "standing" as if he had risen to cheer the brave Stephen. Elsewhere (save verse 56 also) he is pictured as sitting at the right hand of God (the Session of Christ) as in Mt 26:64; Mr 16:19; Ac 2:34; Eph 1:20; Col 3:1; Heb 1:3.

Opened ( διηνοιγμενους ). Perfect passive predicate participle of διανοιγνυμ (cf. Mt 3:16; Lu 3:21).

The son of man ( τον υιον του ανθρωπου ). Elsewhere in the N.T. in Christ's own words. Here Stephen may refer to the words of Jesus as preserved in Mt 26:64.

Stopped their ears ( συνεσχον τα ωτα αυτων ). Second aorist active of συνεχω, to hold together. They held their ears together with their hands and affected to believe Stephen guilty of blasphemy (cf. Mt 26:65).

Rushed upon him with one accord ( ωρμησαν ομοθυμαδον επ' αυτον ). Ingressive aorist active indicative of ορμαω, to rush impetuously as the hogs did down the cliff when the demons entered them (Lu 8:33). No vote was taken by the Sanhedrin. No scruple was raised about not having the right to put him to death (Joh 8:31). It may have taken place after Pilate's recall and before his successor came or Pilate, if there, just connived at such an incident that did not concern Rome. At any rate it was mob violence like modern lynching that took the law into the hands of the Sanhedrin without further formalities.

Out of the city ( εκ της πολεως ). To keep from defiling the place with blood. But they sought to kill Paul as soon as they got him out of the temple area (Ac 21:30f.).

Stoned ( ελιθοβολουν ). Imperfect active indicative of λιθοβολεω, began to stone, from λιθοβολος ( λιθος, stone, βαλλω, to throw), late Greek verb, several times in the N.T. as Lu 13:34. Stoning was the Jewish punishment for blasphemy (Le 24:14-16).

The witnesses ( ο μαρτυρες ). The false testifiers against Stephen suborned by the Pharisees (Ac 6:11, 13). These witnesses had the privilege of casting the first stones (De 13:10; 17:7) against the first witness for Christ with death (martyr in our modern sense of the word).

At the feet of a young man named Saul ( παρα τους ποδας νεανιου καλουμενου Σαυλου ). Beside ( παρα ) the feet. Our first introduction to the man who became the greatest of all followers of Jesus Christ. Evidently he was not one of the "witnesses" against Stephen, for he was throwing no stones at him. But evidently he was already a leader in the group of Pharisees. We know from later hints from Saul (Paul) himself that he had been a pupil of Gamaliel (Ac 22:3). Gamaliel, as the Pharisaic leader in the Sanhedrin, was probably on hand to hear the accusations against Stephen by the Pharisees. But, if so, he does not raise his voice against this mob violence. Saul does not seem to be aware that he is going contrary to the views of his master, though pupils often go further than their teachers.

They stoned ( ελιθοβολουν ). Same verb and tense repeated, they kept on stoning, they kept it up as he was calling upon the Lord Jesus and making direct prayer to him as "Lord Jesus" ( Κυριε Ιησου ).

Receive my spirit ( δεξα το πνευμα μου ). Aorist middle imperative, urgency, receive it now. Many have followed Stephen into death with these words upon their dying lips. See, 9:14, 21; 22:16.

Kneeled down ( θεις τα γονατα ). Second aorist active participle of τιθημ, placing the knees (on the ground). This idiom is not in the old Greek for kneeling, but Luke has it five times (Lu 22:41; Ac 7:60; 9:40; 22:36; 21:5) and Mark once (15:19). Jesus was standing at the right hand of God and Stephen knelt before him in worship and called on him in prayer.

Lay not this sin to their charge ( μη στησηις αυτοις ταυτην την αμαρτιαν ). First aorist (ingressive) active subjunctive with μη, regular Greek idiom, Place not to them or against them (dative αυτοις ) this sin. The very spirit of Jesus towards his enemies as he died upon the Cross (Lu 23:34).

He fell asleep ( εκοιμηθη ). First aorist passive indicative of κοιμαω, to put to sleep. Old verb and the metaphor of sleep for death is common in all languages, but it is peculiarly appropriate here as Jesus used it of Lazarus. See also Ac 13:36; 1Co 15:18, etc. Our word cemetery ( κοιμητηριον ) is the sleeping place of the dead. Knowling calls εκοιμηθη here "a picture word of rest and calmness which stands in dramatic contrast to the rage and violence of the scene."

‏ Acts 8

Was consenting ( ην συνευδοκων ). Periphrastic imperfect of συνευδοκεω, a late double compound ( συν, ευ, δοκεω ) that well describes Saul's pleasure in the death ( αναιρεσις, taking off, only here in the N.T., though old word) of Stephen. For the verb see on Lu 23:32. Paul himself will later confess that he felt so (Ac 22:20), coolly applauding the murder of Stephen, a heinous sin (Ro 1:32). It is a gruesome picture. Chapter 7 should have ended here.

On that day ( εν εκεινη τη ημερα ). On that definite day, that same day as in 2:41.

A great persecution ( διωγμος μεγας ). It was at first persecution from the Sadducees, but this attack on Stephen was from the Pharisees so that both parties are now united in a general persecution that deserves the adjective "great." See on Mt 13:21 for the old word διωγμος from διωκω, to chase, hunt, pursue, persecute.

Were all scattered abroad ( παντες διεσπαρησαν ). Second aorist passive indicative of διασπειρω, to scatter like grain, to disperse, old word, in the N.T. only in Ac 8:1, 4; 11:19.

Except the apostles ( πλην των αποστολων ). Preposition πλην (adverb from πλεον, more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in Ac 5:34-40? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition?

Devout ( ευλαβεις ). Only four times in the N.T. (Lu 2:25; Ac 2:5; 8:2; 22:12). Possibly some non-Christian Jews helped. The burial took place before the Christians were chiefly scattered.

Buried ( συνεκομισαν ). Aorist active indicative of συνκομιζω, old verb to bring together, to collect, to join with others in carrying, to bury (the whole funeral arrangements). Only here in the N.T.

Lamentation ( κοπετον ). Late word from κοπτομα, to beat the breast, in LXX, Plutarch, etc., only here in the N.T.

Laid waste ( ελυμαινετο ). Imperfect middle of λυμαινομα, old verb (from λυμη, injury), to dishonour, defile, devastate, ruin. Only here in the N.T. Like the laying waste of a vineyard by a wild boar (Ps 79:13). Picturesque description of the havoc carried on by Saul now the leader in the persecution. He is victor over Stephen now who had probably worsted him in debate in the Cilician synagogue in Jerusalem.

Into every house ( κατα τους οικους ). But Luke terms it "the church" ( την εκκλησιαν ). Plainly not just an "assembly," but an organized body that was still "the church" when scattered in their own homes, "an unassembled assembly" according to the etymology. Words do not remain by the etymology, but travel on with usage.

Haling ( συρων ). Literally, dragging forcibly (=hauling). Present active participle of συρω, old verb.

Men and women ( ανδρας κα γυναικας ). A new feature of the persecution that includes the women. They met it bravely as through all the ages since (cf. 9:2; 22:4). This fact will be a bitter memory for Paul always.

Committed ( παρεδιδου ). Imperfect active of παραδιδωμ, old verb, kept on handing them over to prison.

They therefore ( ο μεν ουν ). Demonstrative ο as often (1:6, etc.) though it will make sense as the article with the participle διασπαρεντες. The general statement is made here by μεν and a particular instance ( δε ) follows in verse 5. The inferential particle ( ουν ) points back to verse 3, the persecution by young Saul and the Pharisees. Jesus had commanded the disciples not to depart from Jerusalem till they received the Promise of the Father (1:4), but they had remained long after that and were not carrying the gospel to the other peoples (1:8). Now they were pushed out by Saul and began as a result to carry out the Great Commission for world conquest, that is those "scattered abroad" ( διασπαρεντες, second aorist passive participle of διασπειρω ). This verb means disperse, to sow in separate or scattered places ( δια ) and so to drive people hither and thither. Old and very common verb, especially in the LXX, but in the N.T. only in Ac 8:1, 4; 11:19.

Went about ( διηλθον ). Constative second aorist active of διερχομα, to go through (from place to place, δια ). Old and common verb, frequent for missionary journeys in the Acts (5:40; 8:40; 9:32; 11:19; 13:6).

Preaching the word ( ευαγγελιζομενο τον λογον ). Evangelizing or gospelizing the word (the truth about Christ). In 11:19 Luke explains more fully the extent of the labours of these new preachers of the gospel. They were emergency preachers, not ordained clergymen, but men stirred to activity by the zeal of Saul against them. The blood of the martyrs (Stephen) was already becoming the seed of the church. "The violent dispersion of these earnest disciples resulted in a rapid diffusion of the gospel" (Alvah Hovey).

Philip ( Φιλιππος ). The deacon (6:5) and evangelist (21:8), not the apostle of the same name (Mr 3:18).

To the city of Samaria ( εις την πολιν της Σαμαριας ). Genitive of apposition. Samaria is the name of the city here. This is the first instance cited of the expansion noted in verse 4. Jesus had an early and fruitful ministry in Samaria (Joh 4), though the twelve were forbidden to go into a Samaritan city during the third tour of Galilee (Mt 10:5), a temporary prohibition withdrawn before Jesus ascended on high (Ac 1:8).

Proclaimed ( εκηρυσσεν ). Imperfect active, began to preach and kept on at it. Note ευαγγελιζομενο in verse 4 of missionaries of good news (Page) while εκηρυσσεν here presents the preacher as a herald. He is also a teacher ( διδασκαλος ) like Jesus. Luke probably obtained valuable information from Philip and his daughters about these early days when in his home in Caesarea (Ac 21:8).

Gave heed ( προσειχον ). Imperfect active as in verses 10, 11, there with dative of the person ( αυτω ), here with the dative of the thing ( τοις λεγομενοις ). There is an ellipse of νουν (mind). They kept on giving heed or holding the mind on the things said by Philip, spell-bound, in a word.

When they heard ( εν τω ακουειν αυτους ). Favourite Lukan idiom, εν and the locative case of the articlar infinitive with the accusative of general reference "in the hearing as to them."

Which he did ( α εποιε ). Imperfect active again, which he kept on doing from time to time. Philip wrought real miracles which upset the schemes of Simon Magus.

For many ( πολλο γαρ ). So the correct text of the best MSS., but there is an anacoluthon as this nominative has no verb with it. It was "the unclean spirits" that "came out" ( εξηρχοντο, imperfect middle). The margin of the Revised Version has it "came forth," as if they came out of a house, a rather strained translation. The loud outcry is like the demons cast out by Jesus (Mr 3:11; Lu 4:41).

Palsied ( παραλελυμενο, perfect passive participle). Luke's usual word, loosened at the side, with no power over the muscles. Furneaux notes that "the servant was reaping where the Master had sown. Samaria was the mission field white for the harvest (Joh 4:35)." The Samaritans who had been bewitched by Simon are now carried away by Philip.

Simon ( Σιμων ). One of the common names (Josephus, Ant. XX. 7, 2) and a number of messianic pretenders had this name. A large number of traditions in the second and third centuries gathered round this man and Baur actually proposed that the Simon of the Clementine Homilies is really the apostle Paul though Paul triumphed over the powers of magic repeatedly (Ac 13:6-12; 19:11-19), "a perfect absurdity" (Spitta, Apostelgeschichte, p. 149). One of the legends is that this Simon Magus of Acts is the father of heresy and went to Rome and was worshipped as a god (so Justin Martyr). But a stone found in the Tiber A.D. 1574 has an inscription to Semoni Sanco Deo Fidio Sacrum which is (Page) clearly to Hercules, Sancus being a Sabine name for Hercules. This Simon in Samaria is simply one of the many magicians of the time before the later gnosticism had gained a foothold. "In his person Christianity was for the first time confronted with superstition and religious imposture, of which the ancient world was at this period full" (Furneaux).

Which beforetime used sorcery ( προυπηρχεν μαγευων ). An ancient idiom (periphrastic), the present active participle μαγευων with the imperfect active verb from προυπαρχω, the idiom only here and Lu 23:12 in the N.T. Literally "Simon was existing previously practising magic." This old verb μαγευω is from μαγος (a μαγυς, seer, prophet, false prophet, sorcerer) and occurs here alone in the N.T.

Amazed (existanon). Present active participle of the verb εξιστανω, later form of εξιστημ, to throw out of position, displace, upset, astonish, chiefly in the Gospels in the N.T. Same construction as μαγευων.

Some great one ( τινα μεγαν ). Predicate accusative of general reference (infinitive in indirect discourse). It is amazing how gullible people are in the presence of a manifest impostor like Simon. The Magi were the priestly order in the Median and Persian empires and were supposed to have been founded by Zoroaster. The word μαγο (magi) has a good sense in Mt 2:1, but here and in Ac 13:6 it has the bad sense like our "magic."

That power of God which is called Great ( η Δυναμις του θεου η καλουμενη Μεγαλη ). Apparently here already the oriental doctrine of emanations or aeons so rampant in the second century. This "power" was considered a spark of God himself and Jerome (in Mt 24) quotes Simon (Page) as saying: Ego sum sermo Dei, ... ego omnipotens, ego omnia Dei. Simon claimed to impersonate God.

Because that of long time he had amazed them with his sorceries ( δια το ικανω χρονω ταις μαγιαις εξεστακενα αυτους ). Causal use of δια with the accusative articular infinitive (perfect active Koine form and transitive, εξεστακενα ). Same verb as in verse 9 participle εξιστανων and in verse 13 imperfect passive εξιστατο (cf. also 2:7 already). Χρονω is associative instrumental and μαγιαις instrumental case.

They were baptized ( εβαπτιζοντο ). Imperfect passive (repetition, from time to time), while

believed ( επιστευσαν ) is constative aorist antecedent to the baptism. Note dative case of Philip with επιστευσαν. Note the gospel of Philip "concerning the kingdom of God, and the name of Jesus Christ."

And Simon also himself believed ( Hο δε Σιμων κα αυτος επιστευσεν ). Note the same verb in the aorist tense επιστευσεν. What did he believe? Evidently that Jesus was this "power of God" not himself (Simon). He saw that the miracles wrought by Philip in the name of Christ were genuine while he knew that his own were frauds. He wanted this power that Philip had to add to his own pretensions. "He was probably half victim of self-delusion, half conscious impostor" (Furneaux). He was determined to get this new "power," but had no sense of personal need of Jesus as Saviour for his sins. So he submitted to baptism ( βαπτισθεις, first aorist passive participle of βαπτιζω ), clear proof that baptism does not convey salvation.

He continued with Philip ( ην προσκαρτερων τω Φιλιππω ). Periphrastic imperfect of the verb προσκαρτερεω (see on 2:46). He stuck to Philip (dative case) to find out the secret of his power.

Beholding ( θεωρων ). Watching the signs and miracles (powers, δυναμεις that threw his "power" in the shade) as they were wrought ( γινομενας, present middle participle of γινομα ). The more he watched the more the wonder grew ( εξιστατο ). He had "amazed" (verse 9) the people by his tricks and he was himself more "amazed" than they by Philip's deeds.

That Samaria had received ( οτ δεδεκτα η Σαμαρια ). The district here, not the city as in verse 5. Perfect middle indicative of δεχομα retained in indirect discourse. It was a major event for the apostles for now the gospel was going into Samaria as Jesus had predicted (1:8). Though the Samaritans were nominally Jews, they were not held so by the people. The sending of Peter and John was no reflection on Philip, but was an appropriate mission since "many Christian Jews would be scandalized by the admission of Samaritans" (Furneaux). If Peter and John sanctioned it, the situation would be improved. John had once wanted to call down fire from heaven on a Samaritan village (Lu 9:54).

That they might receive ( οπως λαβωσιν ). Second aorist active subjunctive of λαμβανω, final clause with οπως. Did they wish the Samaritan Pentecost to prove beyond a doubt that the Samaritans were really converted when they believed? They had been baptized on the assumption that the Holy Spirit had given them new hearts. The coming of the Holy Spirit with obvious signs (cf. 10:44-48) as in Jerusalem would make it plain.

He was fallen ( ην επιπεπτωκος ). Periphrastic past perfect active of επιπιπτω, old verb. The participle is neuter here because of the grammatical gender of πνευμα, but the translation should be "he" (natural gender), not "it." We should not use "it" for the Holy Spirit.

Only they had been baptized ( μονον δε βαβαπτισμενο υπηρχον ). Periphrastic past perfect passive of βαπτιζω with υπαρχω (see verse 9 προυπηρχον ), instead of ησαν.

Into the name ( εις το ονομα ). Better, in the name (see on 2:38).

Laid they their hands ( επετιθεσαν τας χειρας ). Imperfect active, repetition. The laying on of hands did not occur at the great Pentecost (2:4, 33) nor in 4:31; 10:44 nor is it mentioned in 1Co 12; 14. It is mentioned in Ac 6:7 about the deacons and in 13:3 when Barnabas and Saul left Antioch. And in Saul's case it was Ananias who laid his hands on him (9:17). Hence it cannot be concluded that the Holy Spirit was received only by the laying on of the hands of the apostles or by the hands of anyone. The so-called practice of "confirmation" appeals to this passage, but inconclusively.

They received ( ελαμβανον ). Imperfect active, repetition as before and παρ πασσυ with the laying on of the hands.

When Simon saw ( Ιδων δε ο Σιμων ). This participle (second aorist active of οραω ) shows plainly that those who received the gift of the Holy Spirit spoke with tongues. Simon now saw power transferred to others. Hence he was determined to get this new power.

He offered them money ( προσηνεγκεν χρηματα ). Second aorist active indicative of προσφερω. He took Peter to be like himself, a mountebank performer who would sell his tricks for enough money. Trafficking in things sacred like ecclesiastical preferments in England is called "Simony" because of this offer of Simon.

Me also ( καμο ). This is the whole point with this charlatan. He wants the power to pass on "this power." His notion of "The Holy Spirit" was on this low level. He regarded spiritual functions as a marketable commodity. Money "can buy diamonds, but not wisdom, or sympathy, or faith, or holiness" (Furneaux).

Perish with thee ( συν σο ειη εις απωλειαν ). Literally, Be with thee for destruction. Optative for a future wish. The use of εις with the accusative in the predicate is especially common in the LXX. The wish reveals Peter's indignation at the base offer of Simon. Peter was no grafter to accept money for spiritual power. He spurned the temptation. The natural meaning of Peter's language is that Simon was on the road to destruction. It is a warning and almost a curse on him, though verse 22 shows that there was still room for repentance.

To obtain ( κτασθα ). To acquire. Usual meaning of the present tense (infinitive middle) of κταομα.

Lot ( κληρος ). Same idea as "part" ( μερις ), only as a figure.

Matter ( λογο ). Literally, word or subject (as in Lu 1:4; Ac 15:6), the power of communicating the Holy Spirit. This use of λογος is in the ancient Greek.

Straight ( ευθεια ). Quotation from Ps 78:37. Originally a mathematically straight line as in Ac 9:11, then moral rectitude as here.

Wickedness ( κακιας ). Only here in Luke's writings, though old word and in LXX (cf. 1Pe 2:1, 16).

If perhaps ( ε αρα ). Si forte. This idiom, though with the future indicative and so a condition of the first class (determined as fulfilled), yet minimizes the chance of forgiveness as in Mr 11:13. Peter may have thought that his sin was close to the unpardonable sin (Mt 12:31), but he does not close the door of hope.

The thought ( η επινοια ). Old Greek word from επινοεω, to think upon, and so purpose. Only here in the N.T.

That thou art ( σε οντα ). Participle in indirect discourse after ορω (I see).

In the gall of bitterness ( εις χολην πικριας ). Old word from χολας either from χεω, to pour, or χλοη, yellowish green, bile or gall. In the N.T. only in Mt 27:34 and here. In LXX in sense of wormwood as well as bile. See De 29:18; 32:32; La 3:15; Job 16:14. "Gall and bitterness" in De 29:18. Here the gall is described by the genitive πικριας as consisting in "bitterness." In Heb 12:15 "a root of bitterness," a bitter root. This word πικρια in the N.T. only here and Heb 12:15; Ro 3:14; Eph 4:31. The "bond of iniquity" ( συνδεσμον αδικιας ) is from Isa 58:6. Paul uses this word of peace (Eph 4:3), of love (Col 3:14), of the body (Col 2:19). Peter describes Simon's offer as poison and a chain.

Pray ye for me ( Δεηθητε υμεις υπερ εμου ). Emphasis on υμεις (you). First aorist passive imperative. Simon is thoroughly frightened by Peter's words, but shows no sign of personal repentance or change of heart. He wants to escape the penalty for his sin and hopes that Peter can avert it. Peter had clearly diagnosed his case. He was an unconverted man in spite of his profession of faith and baptism. There is no evidence that he ever changed his life at all.

Which ( ων ). Genitive by attraction of the accusative relative α to case of the unexpressed antecedent τουτων (of those things), a common Greek idiom.

They therefore ( ο μεν ουν ). Demonstrative ο with μεν (no following δε ) and the inferential ουν (therefore) as often in Acts (1:6, etc.).

Returned ( υπεστρεφον ). Imperfect active picturing the joyful journey of preaching ( ευηγγελιζοντο, imperfect middle) to the Samaritan villages. Peter and John now carried on the work of Philip to the Samaritans. This issue was closed.

Toward the South ( κατα μεσημβριαν ). Old word from μεσος and ημερα, midday or noon as in Ac 22:16, the only other example in the N.T. That may be the idea here also, though "towards the South" gets support from the use of κατα λιβα in Ac 27:12.

The same is desert ( αυτη εστιν ερημος ). Probably a parenthetical remark by Luke to give an idea of the way. One of the ways actually goes through a desert. Gaza itself was a strong city that resisted Alexander the Great five months. It was destroyed by the Romans after war broke out with the Jews.

A eunuch of great authority ( ευνουχος δυναστης ). Eunuchs were often employed by oriental rulers in high posts. Dynasty comes from this old word δυναστης used of princes in Lu 1:52 and of God in 1Ti 6:15. Eunuchs were not allowed to be Jews in the full sense (De 23:1), but only proselytes of the gate. But Christianity is spreading to Samaritans and to eunuchs.

Candace ( Κανδακης ). Not a personal name, but like Pharaoh and Ptolemy, the title of the queens of Ethiopia. This eunuch apparently brought the gospel to Ethiopia.

Treasure ( γαζης ). Persian word, common in late Greek and Latin for the royal treasure, here only in the N.T.

For to worship ( προσκυνησων ). Future active participle expressing purpose, a common idiom in the ancient Greek, but rare in the N.T. (Robertson, Grammar, p. 1128).

Was reading ( ανεγινωσκεν ). Imperfect active descriptive, not periphrastic like the two preceding verbs (was returning and sitting). He was reading aloud as Philip "heard him reading" ( ηκουσεν αυτον αναγινωσκοντος ), a common practice among orientals. He had probably purchased this roll of Isaiah in Jerusalem and was reading the LXX Greek text. See imperfect again in verse 32.

Join thyself ( κολληθητ ). See this vivid word (be glued to, first aorist passive imperative) already in 5:13; Lu 10:11; 15:15. Philip probably jumped on the running board on the side of the chariot.

Understandest thou what thou readest? ( Αρα γε γινωσκεις α αναγινωσκεισ? ) The interrogative particle αρα and the intensive particle γε indicate doubt on Philip's part. The play ( παρανομασια ) upon the words in the Greek is very neat:

Do you know what you know again (read)? The verb for read ( αναγινωσκο ) means to know the letters again, recognize, read. The famous comment of Julian about the Christian writings is often quoted: Ανεγνων, εγνων, κατεγνων (I read, I understood, I condemned). The keen retort was: Ανεγνωσ, αλλ'ουκ εγνωσ, ε γαρ εγνωσ, ουκ αν κατεγνως (You read, but did not understand; for if you had understood, you would not have condemned).

How can I, except some one shall guide me? ( Πως γαρ αν δυναιμην εαν με τις οδηγησε με? ). This is a mixed condition, the conclusion coming first belongs to the fourth class (undetermined with less likelihood of being determined) with αν and the optative, but the condition ( εαν, instead of the usual ε, and the future indicative) is of the first class (determined or fulfilled. Robertson, Grammar, p. 1022), a common enough phenomenon in the Koine. The eunuch felt the need of some one to guide ( οδηγεω from οδηγος, guide, and that from οδος, way, and εγεομα, to lead).

The place ( ε περιοχη ). See the verb περιεχε so used in 1Pe 2:6. The word is used either of the section as in Codex A before the beginning of Mark or the contents of a passage. He was here reading one particular passage (Isa 53:7f.). The quotation is from the LXX which has some variations from the Hebrew.

Was taken away ( ηρθη ). First aorist passive indicative of αιρω, to take away. It is not clear what the meaning is here either in the Hebrew or the LXX. Knowling suggests that the idea is that justice was withheld, done away with, in his death, as it certainly was in the death of Christ.

Of whom ( περ τινος ). Concerning whom, a pertinent inquiry surely and one that troubles many critics today.

Beginning from this scripture ( αρξαμενος απο της γραφης ταυτης ). As a text. Philip needed no better opening than this Messianic passage in Isaiah.

Preached unto him Jesus ( ευηγγελισατο αυτω τον Ιησουν ). Philip had no doubt about the Messianic meaning and he knew that Jesus was the Messiah. There are scholars who do not find Jesus in the Old Testament at all, but Jesus himself did (Lu 24:27) as Philip does here. Scientific study of the Old Testament (historical research) misses its mark if it fails to find Christ the Center of all history. The knowledge of the individual prophet is not always clear, but after events throw a backward light that illumines it all (1Pe 1:11f.; 2Pe 1:19-21).

What doth hinder me to be baptized? ( Τ κωλυε με βαπτισθηναι? ). Evidently Philip had said something about baptism following faith and conversion. Verse 37 is not a genuine part of Acts, a western addition. Later baptismal liturgies had it.

Out of the water ( εκ του υδατος ). Not from the edge of the water, but up out of the water as in Mr 1:10.

Caught away ( ηρπασεν ). Suddenly and miraculously, for αρπαζω, like the Latin rapio, means to carry off. Cf. 2Co 12:2; 1Th 4:17.

Went on his way ( επορευετο ). Kept on going, imperfect active.

He preached the gospel ( ευηγγελιζετο ). Imperfect middle describing the evangelistic tour of Philip "till he came to Caesarea" ( εως του ελθειν αυτον, genitive articular infinitive with the preposition εως and the accusative of general reference) where he made his home and headquarters thereafter (Ac 21:28) and was known as the Evangelist.

‏ Acts 9

Yet ( ετ ). As if some time elapsed between the death of Stephen as is naturally implied by the progressive persecution described in 8:3. The zeal of Saul the persecutor increased with success.

Breathing threatening and slaughter ( ενπνεων απειλης κα φονου ). Present active participle of old and common verb. Not "breathing out," but "breathing in" (inhaling) as in Aeschylus and Plato or "breathing on" (from Homer on). The partitive genitive of απειλης and φονου means that threatening and slaughter had come to be the very breath that Saul breathed, like a warhorse who sniffed the smell of battle. He breathed on the remaining disciples the murder that he had already breathed in from the death of the others. He exhaled what he inhaled. Jacob had said that "Benjamin shall ravin as a wolf" (Ge 49:27). This greatest son of Benjamin was fulfilling this prophecy (Furneaux). The taste of blood in the death of Stephen was pleasing to young Saul (8:1) and now he revelled in the slaughter of the saints both men and women. In 26:11 Luke quotes Paul as saying that he was "exceedingly mad against them."

Asked ( ηιτησατο ). First aorist middle indicative, the indirect middle, asked for himself (as a favour to himself). Felten notes that "Saul as a Pharisee makes request of a Sadducee" (the high priest) either Caiaphas if before A.D. 35, but if in 36 Jonathan, son of Caiaphas or if in 37 Theophilus, another son of Caiaphas.

Letters ( επιστολας ). Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts 26:10) and "the estate of the elders" (22:5), that is the Sanhedrin.

To Damascus ( εις Δαμασκον ). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2Co 11:32). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul's persecution in Judea and still worshipped in the synagogues. Paul's language in Ac 26:11 seems to mean that Damascus is merely one of other "foreign cities" to which he carried the persecution.

If he found ( εαν ευρη ). Third class condition with aorist subjunctive retained after secondary tense (asked).

The Way ( της οδου ). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in 19:9, 23; 22:4; 24:14, 22 or the way of salvation (16:17) or the way of the Lord (18:25). It is a Jewish definition of life as in Isa 40:3 "the way of the Lord," Ps 1:6 "the way of the righteous," "the way of the wicked." Jesus called himself "the way" (Joh 14:6), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road.

That he might bring them bound ( οπως δεδεμενους αγαγη ). Final clause with οπως (less common than ινα ) and aorist (effective) subjunctive ( αγαγη, reduplicated aorist of αγω, common verb) and perfect passive participle ( δεδεμενους ) of δεω, in a state of sheer helplessness like his other victims both men and women. Three times (8:3; 9:2; 22:4) this fact of persecuting women is mentioned as a special blot in Paul's cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1Ti 1:15).

As he journeyed ( εν τω πορευεσθα ). Luke's common idiom for a temporal clause (in the journeying), εν with the locative articular middle infinitive.

Drew nigh ( εγγιζειν ). Present active infinitive, was drawing nigh.

Shone round about him ( αυτον περιηστραψεν ). First aorist (ingressive) active indicative of περιαστραπτω, late compound verb common in LXX and Byzantine writers, here and 22:6 alone in the N.T. "A light from heaven suddenly flashed around him." It was like a flash of lightning. Paul uses the same verb in 22:5, but in 26:13 he employs περιλαμψαν (shining around). There are numerous variations in the historical narrative of Saul's conversion in 9:3-18 and Luke's report of Paul's two addresses, one on the steps of the Tower of Antonia facing the murderous mob (22:6-16), the other before Festus and Agrippa (26:12-20). A great deal of capital has been made of these variations to the discredit of Luke as a writer as if he should have made Paul's two speeches conform at every point with his own narrative. This objection has no weight except for those who hold that Luke composed Paul's speeches freely as some Greek writers used to do. But, if Luke had notes of Paul's speeches or help from Paul himself, he naturally preserved the form of the two addresses without trying to make them agree with each other in all details or with his own narrative in chapter 9. Luke evidently attached great importance to the story of Saul's conversion as the turning point not simply in the career of the man, but an epoch in the history of apostolic Christianity. In broad outline and in all essentials the three accounts agree and testify to the truthfulness of the account of the conversion of Saul. It is impossible to overestimate the worth to the student of Christianity of this event from every angle because we have in Paul's Epistles his own emphasis on the actual appearance of Jesus to him as the fact that changed his whole life (1Co 15:8; Ga 1:16f.). The variations that appear in the three accounts do not mar the story, when rightly understood, as we shall see. Here, for instance, Luke simply mentions "a light from heaven," while in 22:6 Paul calls it "a great ( ικανον ) light" "about noon" and in 26:13 "above the brightness of the sun," as it would have to be "at midday" with the sun shining.

He fell upon the earth ( πεσων επ την γην ). Second aorist active participle. So in 22:7 Paul says: "I fell unto the ground" ( επεσα εις το εδαφος ) using an old word rather than the common γην. In 26:14 Paul states that "we were all fallen to the earth" ( παντων καταπεσοντων ημων εις την γην, genitive absolute construction). But here in verse 7 "the men that journeyed with him stood speechless" ( ιστηκεισαν ενεο ). But surely the points of time are different. In 26:14 Paul refers to the first appearance of the vision when all fell to the earth. Here in verse 7 Luke refers to what occurred after the vision when both Saul and the men had risen from the ground.

Saul, Saul ( Σαουλ, Σαουλ ). The Hebrew form occurs also in 22:7; 26:14 where it is expressly stated that the voice was in the Hebrew (Aramaic) tongue as also in 9:17 (Ananias). Deissmann (Bible Studies, p. 316) terms this use of Σαουλ "the historian's sense of liturgical rhythm." For the repetition of names by Jesus note Lu 10:41 (Martha, Martha), Lu 22:31 (Simon, Simon).

Me ( με ). In persecuting the disciples, Saul was persecuting Jesus, as the words of Jesus in verse 5 made plain. Christ had already spoken of the mystic union between himself and his followers (Mt 10:40; 25:40, 45; Joh 15:1-5). The proverb (Pindar) that Jesus quotes to Saul about kicking against the goad is genuine in 26:14, but not here.

Lord ( κυριε ). It is open to question if κυριε should not here be translated "Sir" as in 16:30 and in Mt 21:29, 30; Joh 5:7; 12:21; 20:15; and should be so in Joh 9:36. It is hardly likely that at this stage Saul recognized Jesus as Lord, though he does so greet him in 22:10 "What shall I do, Lord?" Saul may have recognized the vision as from God as Cornelius says "Lord" in 10:4. Saul surrendered instantly as Thomas did (Joh 20:28) and as little Samuel (1Sa 3:9). This surrender of the will to Christ was the conversion of Saul. He saw a real Person, the Risen Christ, to whom he surrendered his life. On this point he never wavered for a moment to the end.

The best MSS. do not have "trembling and astonished," and "What wilt thou have me to do, Lord?" The Textus Receptus put these words in here without the authority of a Greek codex. See 22:10 above for the genuine text.

It shall be told thee ( λαληθησετα ). Future passive indicative of λαλεω. It is hardly likely that Luke records all that Jesus said to Saul, but more was to come on his arrival in Damascus. Saul had received all that he could bear just now (Joh 16:12).

What ( οτ ). Rare in Koine use of this indefinite neuter relative in an indirect question, the only example in the N.T. (Robertson, Grammar, p. 731). Human agents like Ananias can finish what Jesus by supernatural manifestation has here begun in Saul.

That journeyed with him ( ο συνοδευοντες αυτω ). Not in the older Greek, but in the Koine, with the associative instrumental.

Speechless ( ενεο ). Mute. Only here in N.T., though old word.

Hearing the voice, but beholding no man ( ακουοντες μεν της φωνησ, μηδενα δε θεωρουντες ). Two present active participles in contrast ( μεν, δε ). In 22:9 Paul says that the men "beheld the light" ( το μεν φως εθεασαντο ), but evidently did not discern the person. Paul also says there, "but they heard not the voice of him that spake to me" ( την δε φωνην ουκ ηκουσαν του λαλουντος μο ). Instead of this being a flat contradiction of what Luke says in 9:7 it is natural to take it as being likewise (as with the "light" and "no one") a distinction between the "sound" (original sense of φωνη as in Joh 3:8) and the separate words spoken. It so happens that ακουω is used either with the accusative (the extent of the hearing) or the genitive (the specifying). It is possible that such a distinction here coincides with the two senses of φωνη. They heard the sound (9:7), but did not understand the words (22:9). However, this distinction in case with ακουω, though possible and even probable here, is by no means a necessary one for in Joh 3:8 where φωνην undoubtedly means "sound" the accusative occurs as Luke uses ηκουσεν φωνην about Saul in Ac 9:4. Besides in 22:7 Paul uses ηκουσα φωνης about himself, but ηκουσα φωνην about himself in 76:14, interchangeably.

He saw nothing ( ουδεν εβλεπεν ). Imperfect active indicative, was seeing nothing. "The glory of that light" (22:11) when he saw Jesus had blinded his eyes now wide open ( ανεωιγμενων, perfect passive participle of ανοιγω with double reduplication). The blindness was proof that something had happened to him and that it was no hallucination that he had seen the Risen Christ. Saul arose after the others were on their feet.

They led him by the hand ( χειραγωγουντες ). From χειραγωγος ( χειρ, hand and αγω, to lead). Only here in the N.T., but in LXX and late writers though not in the old Greek. It was a pathetic picture to see the masterful Saul, victorious persecutor and conqueror of the disciples, now helpless as a child.

Not seeing ( μη βλεπων ). The usual negative μη of the participle. It was a crisis for Saul, this sudden blindness for three days ( ημερας τρεις, accusative of extent of time). Later (Ga 4:15) Paul has an affection of the eyes which may have been caused by this experience on the road to Damascus or at least his eyes may have been predisposed by it to weakness in the glare of the Syrian sun in the land where today so much eye trouble exists. He neither ate nor drank anything, for his appetite had gone as often happens in a crisis of the soul. These must have been days of terrible stress and strain.

Ananias ( Hανανιας ). Name common enough (cf. 5:1 for another Ananias) and means "Jehovah is gracious." Nomen et omen (Knowling). This Ananias had the respect of both Jews and Christians in Damascus (22:12).

In a vision ( εν οραματ ). Zeller and others scout the idea of the historicity of this vision as supernatural. Even Furneaux holds that "it is a characteristic of the Jewish Christian sources to point out the Providential ordering of events by the literary device of a vision," as "in the early chapters of Matthew's and Luke's Gospels." He is content with this "beautiful expression of the belief" with no interest in the actual facts. But that is plain illusion, not to say delusion, and makes both Paul and Luke deceived by the story of Ananias (9:10-18; 22:12-16, 26). One MS. of the old Latin Version does omit the vision to Ananias and that is basis enough for those who deny the supernatural aspects of Christianity.

To the street ( επ την ρυμην ). See on Lu 14:21. A run way (from ρεω, to run) between the houses. So were the narrow lanes or alleys called streets and finally in later Greek the word is applied to streets even when broad.

Straight ( ευθειαν ). Most of the city lanes were crooked like the streets of Boston (old cow-paths, people say), but this one still runs "in a direct line from the eastern to the western gate of the city" (Vincent). Since the ancients usually rebuilt on the same sites, it is probable that the line of the street of that name today is the same, though the actual level has been much raised. Hence the identification of the house of Ananias and the house of Judas are very precarious.

Coming in and laying ( εισελθοντα κα επιθεντα ). Second aorist (ingressive) active participles picturing the punctiliar act as a sort of indirect discourse after verbs of sensation (Robertson, Grammar, pp. 1040-2). Some ancient documents do not have "in a vision" here.

Receive his sight ( αναβλεψε ). First aorist active subjunctive with οπως (purpose). See again as in 9:17.

How much evil ( οσα κακα ). How many evil things. Saul's reputation (26:10) as a persecutor had preceded him.

To thy saints ( τοις αγιοις ). Dative of disadvantage. "Used here for the first time as a name for the Christians" (Knowling), but it came to be the common and normal (Hackett) term for followers of Christ (9:32, 41; 26:10; 1Co 1:2, etc.). This common word is from το αγος, religious awe or reverence and is applied to God's name (Lu 1:49), God's temple (Mt 24:15), God's people as set apart for God (Lu 1:70; 2:23; Ro 1:7, etc.). Ananias in his ignorance saw in Saul only the man with an evil reputation while Jesus saw in Saul the man transformed by grace to be a messenger of mercy.

Hath authority ( εχε εξουσιαν ). Probably Ananias had received letters from the Christians left in Jerusalem warning him of the coming of Saul. The protest of Ananias to Jesus against any dealing with Saul is a fine illustration of our own narrow ignorance in our rebellious moods against the will of God.

A chosen vessel ( σκευος εκλογης ). A vessel of choice or selection. The genitive of quality is common in the Hebrew, as in the vernacular Koine. Jesus chose Saul before Saul chose Jesus. He felt of himself that he was an earthen vessel (2Co 4:7) unworthy of so great a treasure. It was a great message that Ananias had to bear to Saul. He told it in his own way (9:17; 22:14f.) and in 26:16f. Paul blends the message of Jesus to Ananias with that to him as one.

Before the Gentiles ( ενωπιον των εθνων ). This was the chief element in the call of Saul. He was to be an apostle to the Gentiles (Eph 3:6-12).

I will shew ( υποδειξω ). Beforehand as a warning as in Lu 3:7 and from time to time.

He must suffer ( δε αυτον παθειν ). Constative aorist active infinitive ( παθειν, from πασχω ) covering the whole career of Saul. Suffering is one element in the call that Saul receives. He will learn "how many things" ( οσα ) are included in this list by degrees and by experience. A glance at 2Co 10-12 will show one the fulfilment of this prophecy. But it was the "gift" of Christ to Paul to go on suffering ( πασχειν, present infinitive, Php 1:39).

Laying his hands on him ( επιθεις επ' αυτον τας χειρας ). As in the vision Saul saw (verse 12).

Brother Saul ( Σαουλ αδελφε ). All suspicion has vanished and Ananias takes Saul to his heart as a brother in Christ. It was a gracious word to Saul now under suspicion on both sides.

The Lord, even Jesus ( ο κυριοσ, Ιησους ). Undoubted use of κυριος as Lord and applied to Jesus.

Who appeared ( ο οφθεις ). First aorist passive participle of οραω, was seen as in 26:16 and with the dative also ( σο ).

Thou camest ( ηρχου ). Imperfect indicative middle, "thou wert coming."

Be filled with the Holy Spirit ( πλησθεις πνευματος αγιου ). This enduement of special power he will need as an apostle (Hackett) and as promised by Jesus (1:8; Ga 2:7).

Fell off ( απεπεσαν ). Second aorist active indicative (note--an ending like first aorist) of αποπιπτω, old verb, but here alone in the N.T.

As if it were scales ( ως λεπιδες ). Chiefly late word (LXX) from λεπω, to peel, and only here in the N.T. See Tobit 11:13, "The white film peeled from his eyes" ( ελεπισθη ). Luke does not say that actual "scales" fell from the eyes of Saul, but that it felt that way to him as his sight returned, "as if" ( ως ). Medical writers use the word λεπις for pieces of the skin that fall off (Hobart, Medical Language of St. Luke, p. 39). Luke may have heard Paul tell of this vivid experience.

Was baptized ( εβαπτισθη ). First aorist passive indicative. Apparently by Ananias (22:16) as a symbol of the new life in Christ already begun, possibly in the pool in the house of Judas as today water is plentiful in Damascus or in Abana or Pharpar (Furneaux), better than all the waters of Israel according to Naaman (2Ki 5:12).

Was strengthened ( ενισχυθη ). First aorist passive indicative of ενισχυω, to receive strength ( ισχυς ), comparatively late verb and here only in the N.T. save Lu 22:43 where it is doubtful. Poor verse division. This clause belongs in sense to verse 18.

Some days ( ημερας τινας ). An indefinite period, probably not long, the early period in Damascus before Saul left for Arabia (Ga 1:13-24).

He proclaimed Jesus ( εκηρυσσεν τον Ιησουν ). Imperfect indicative, inchoative, began to preach. Jesus, not Christ, is the correct text here. He did this first preaching in the Jewish synagogues, a habit of his life when possible, and following the example of Jesus.

That he is the Son of God ( οτ ουτος εστιν ο υιος του θεου ). This is Paul's platform as a Christian preacher, one that he always occupied to the very end. It was a complete reversal of his previous position. Jesus had turned him completely around. It is the conclusion that Saul now drew from the vision of the Risen Christ and the message through Ananias. By "the Son of God" Saul means the Messiah of promise and hope, the Messianic sense of the Baptist (Joh 1:34) and of Nathanael (Joh 1:49) for Saul is now proclaiming his faith in Jesus in the very synagogues where he had meant to arrest those who professed their faith in him. Peter laid emphasis on the Resurrection of Jesus as a glorious fact and proclaimed Jesus as Lord and Christ. Paul boldly calls Jesus the Son of God with full acknowledgment of his deity from the very start. Thomas had come to this place slowly (Joh 20:28). Saul begins with this truth and never leaves it. With this faith he can shake the world. There is no power in any other preaching.

Were amazed ( εξισταντο ). Imperfect middle indicative of εξιστημ. They continued to stand out of themselves in astonishment at this violent reversal in Saul the persecutor.

Made havock ( πορθησας ). First aorist active participle of πορθεω, to lay waste, an old verb, but only here and Ga 1:13, 23 by Paul, an interesting coincidence. It is the old proverb about Saul among the prophets (1Sa 10:12) revived with a new meaning (Furneaux).

Had come ( εληλυθε ). Past perfect indicative active.

Might bring ( αγαγη ). Second aorist (effective) active subjunctive of αγω with ινα (purpose).

Bound ( δεδεμενους ). Perfect passive participle of δεω. Interesting tenses.

Increased the more ( μαλλον ενεδυναμουτο ). Imperfect passive indicative of ενδυναμοω, to receive power (late verb), progressive increase in strength as opposition grew. Saul's recantation stirred controversy and Saul grew in power. See also Paul in Php 4:13; 1Ti 1:12; 2Ti 2:1; 4:17; Ro 4:20. Christ, the dynamo of spiritual energy, was now pouring power (Ac 1:8) into Paul who is already filled with the Holy Spirit (Ac 9:17).

Confounded ( συνεχυννεν ). Imperfect active indicative of συνχυννω (late form of συνχεω, to pour together, commingle, make confusion. The more Saul preached, the more the Jews were confused.

Proving ( συνβιβαζων ). Present active participle of συνβιβαζω, old verb to make go together, to coalesce, to knit together. It is the very word that Luke will use in 16:10 of the conclusion reached at Troas concerning the vision of Paul. Here Saul took the various items in the life of Jesus of Nazareth and found in them the proof that he was in reality "the Messiah" ( ο Χριστος ). This method of argument Paul continued to use with the Jews (Ac 17:3). It was irresistible argument and spread consternation among the Jews. It was the most powerful piece of artillery in the Jewish camp that was suddenly turned round upon them. It is probable that at this juncture Saul went into Arabia for several years (Ga 1:12-24). Luke makes no mention of this important event, but he leaves ample room for it at this point.

When many days were fulfilled ( Hως επληρουντο ημερα ικανα ). Imperfect passive indicative of πληροω, old and common verb, were in process of being fulfilled. How "many" (considerable, ικανα, common word for a long period) Luke does not say nor does he say that Saul spent all of this period in Damascus, as we know from Ga 1:16-18 was not the case. Paul there states definitely that he went away from Damascus to Arabia and returned there before going back to Jerusalem and that the whole period was about "three years" which need not mean three full years, but at least portions of three. Most of the three years was probably spent in Arabia because of the two explosions in Damascus (before his departure and on his return) and because he was unknown in Jerusalem as a Christian on his arrival there. It cannot be argued from the frequent lacunae in the Acts that Luke tells all that was true or that he knew. He had his own methods and aims as every historian has. We are at perfect liberty to supplement the narrative in the Acts with items from Paul's Epistles. So we must assume the return of Saul from Arabia at this juncture, between verses 22, 23, when Saul resumed his preaching in the Jewish synagogues with renewed energy and grasp after the period of mature reflection and readjustment in Arabia.

Took counsel together ( συνεβουλευσαντο ). First aorist (effective) middle indicative of συνβουλευω, old and common verb for counselling ( βουλευω ) together ( συν ). Things had reached a climax. It was worse than before he left for Arabia. Paul was now seeing the fulfilment of the prophecy of Jesus about him (9:16).

To kill him ( ανελειν αυτον ). Second aorist (effective) active infinitive of αναιρεω, to take up, to make away with, to kill (Lu 23:32; Ac 12:1, etc.). The infinitive expresses purpose here as is done in verse 24 by οπως and the aorist active subjunctive of the same verb ( ανελωσιν ). Saul now knew what Stephen had suffered at his hands as his own life was in peril in the Jewish quarter of Damascus. It was a picture of his old self. He may even have been scourged here (2Co 11:24).

Plot ( επιβουλη ). Old word for a plan ( βουλη ) against ( επ ) one. In the N.T. only in Acts (9:24; 20:3, 19; 23:30).

They watched ( παρετηρουντο ). Imperfect middle indicative of παρατηρεω, common verb in late Greek for watching beside ( παρα ) or insidiously or on the sly as in Lu 6:7, they kept on watching by day and night to kill him. In 2Co 11:32 Paul says that the Ethnarch of Aretas "kept guard" ( εφρουρε, imperfect active of φρουρεω ) to seize him. Probably the Jews obtained the consent of the Ethnarch and had him appoint some of them as guards or watchers at the gate of the city.

Through the wall ( δια του τειχους ). Paul in 2Co 11:33 explains δια του τειχους as being δια θυριδος (through a window) which opened into the house on the inside of the wall as is true today in Damascus as Hackett saw there. See Jos 2:15f. (cf. 1Sa 19:12) for the way that Rahab let out the spies "by a cord through the window."

Lowering him ( αυτον χαλασαντες ). First aorist active participle of χαλαω, old and common verb in a nautical sense (Ac 27:17, 30) as well as otherwise as here. Same verb used by Paul of this experience (2Co 11:33).

In a basket ( εν σφυριδ ). The word used when the four thousand were fed (Mr 8:8; Mt 15:37). A large basket plaited of reeds and distinguished in Mr 8:19f. (Mt 16:9f.) from the smaller κοφινος. Paul uses σαργανη, a basket made of ropes. This escape by night by the help of the men whom he had come to destroy was a shameful memory to Paul (2Co 11:33). Wendt thinks that the coincidences in language here prove that Luke had read II Corinthians. That, of course, is quite possible.

He assayed ( επειραζεν ). Imperfect active of conative action.

To join himself ( κολλασθα ). Present middle (direct) infinitive of conative action again. Same word κολλαω in Lu 15:15; Ac 10:28. See on Mt 19:5 for discussion.

Were all afraid of him ( παντες εφοβουντο αυτον ). They were fearing him. Imperfect middle picturing the state of mind of the disciples who had vivid recollections of his conduct when last here. What memories Saul had on this return journey to Jerusalem after three years. He had left a conquering hero of Pharisaism. He returns distrusted by the disciples and regarded by the Pharisees as a renegade and a turncoat. He made no effort to get in touch with the Sanhedrin who had sent him to Damascus. He had escaped the plots of the Jews in Damascus only to find himself the object of suspicion by the disciples in Jerusalem who had no proof of his sincerity in his alleged conversion.

Not believing ( μη πιστευοντες ). They had probably heard of his conversion, but they frankly disbelieved the reports and regarded him as a hypocrite or a spy in a new role to ruin them.

Was ( εστιν ). The present tense is here retained in indirect discourse according to the common Greek idiom.

Took him ( επιλαβομενος ). Second aorist middle (indirect) participle of επιλαμβανω, common verb to lay hold of. Barnabas saw the situation and took Saul to himself and listened to his story and believed it. It is to the credit of Barnabas that he had the insight and the courage to stand by Saul at the crucial moment in his life when the evidence seemed to be against him. It is a pleasing hypothesis that this influential disciple from Cyprus had gone to the University of Tarsus where he met Saul. If so, he would know more of him than those who only knew his record as a persecutor of Christians. That fact Barnabas knew also, but he was convinced that Jesus had changed the heart of Saul and he used his great influence (Ac 4:36; 11:22) to win the favour of the apostles, Peter in particular (Ga 1:19) and James the half-brother of Jesus. The other apostles were probably out of the city as Paul says that he did not see them.

To the apostles ( προς τους αποστολους ). Both Barnabas and James are termed apostles in the general sense, though not belonging to the twelve, as Paul did not, though himself later a real apostle. So Barnabas introduced Saul to Peter and vouched for his story, declared it fully ( διηγησατο, in detail) including Saul's vision of Jesus ( ειδεν τον κυριον ) as the vital thing and Christ's message to Saul ( ελαλησεν αυτω ) and Saul's bold preaching ( ηπαρρησιασατο, first aorist middle indicative of παρρησιαζω from παν--ρησια telling it all as in Ac 2:29). Peter was convinced and Saul was his guest for two weeks (Ga 1:18) with delightful fellowship ( ιστορησα ). He had really come to Jerusalem mainly "to visit" (to see) Peter, but not to receive a commission from him. He had that from the Lord (Ga 1:1f.). Both Peter and James could tell Saul of their special experiences with the Risen Christ. Furneaux thinks that Peter was himself staying at the home of Mary the mother of John Mark (Ac 12:12) who was a cousin of Barnabas (Col 4:10). This is quite possible. At any rate Saul is now taken into the inner circle of the disciples in Jerusalem.

Going in and going out ( εισπορευμενος κα εκπορευομενος ). Barnabas and Peter and James opened all the doors for Saul and the fear of the disciples vanished.

Preaching boldly ( παρρησιαζομενος ). For a while. Evidently Saul did not extend his preaching outside of Jerusalem (Ga 1:22) and in the city preached mainly in the synagogues of the Hellenists ( προς τους Hελλενιστας ) as Stephen had done (Ac 8:9). As a Cilician Jew he knew how to speak to the Hellenists.

Disputed ( συνεζητε ). Imperfect active of συνζητεω, the very verb used in 6:9 of the disputes with Stephen in these very synagogues in one of which (Cilicia) Saul had probably joined issue with Stephen to his own discomfort. It was intolerable to these Hellenistic Jews now to hear Saul taking the place of Stephen and using the very arguments that Stephen had employed.

But they went about to kill him ( Hο δε επεχειρουν ανελειν αυτον ). Demonstrative ο with δε and the conative imperfect of επιχειρεω, to put the hand to, to try, an old verb used in the N.T. only three times (Lu 1:1; Ac 9:29; 19:3). They offer to Saul the same conclusive answer that he gave to Stephen, death. Paul tells how the Lord Jesus appeared to him at this juncture in a vision in the temple (Ac 22:17-21) with the distinct command to leave Jerusalem and how Paul protested that he was willing to meet the fate of Stephen in whose death he had a shameful part. That is to Saul's credit, but the Lord did not want Saul to be put to death yet. His crown of martyrdom will come later.

Knew it ( επιγνοντες ). Second aorist active participle of επιγινωσκω, to know fully. The disciples saw it clearly, so they

conducted ( κατηγαγον, effective second aorist active indicative of καταγω ).

Sent forth ( εξαπεστειλαν ). Double compound ( εξ, out, απο, away or off). Sent him out and off

to Tarsus ( εις Ταρσον ). Silence is preserved by Luke. But it takes little imagination to picture the scene at home when this brilliant young rabbi, the pride of Gamaliel, returns home a preacher of the despised Jesus of Nazareth whose disciples he had so relentlessly persecuted. What will father, mother, sister think of him now?

So the church ( Hη μεν ουν εκκλησια ). The singular εκκλησια is undoubtedly the true reading here (all the great documents have it so). By this time there were churches scattered over Judea, Galilee, and Samaria (Ga 1:22), but Luke either regards the disciples in Palestine as still members of the one great church in Jerusalem (instance already the work of Philip in Samaria and soon of Peter in Joppa and Caesarea) or he employs the term εκκλησια in a geographical or collective sense covering all of Palestine. The strictly local sense we have seen already in 8:1, 3 (and Mt 18:17) and the general spiritual sense in Mt 16:18. But in Ac 8:3 it is plain that the term is applied to the organization of Jerusalem Christians even when scattered in their homes. The use of μεν ουν (so) is Luke's common way of gathering up the connection. The obvious meaning is that the persecution ceased because the persecutor had been converted. The wolf no longer ravined the sheep. It is true also that the effort of Caligula A.D. 39 to set up his image in the temple in Jerusalem for the Jews to worship greatly excited the Jews and gave them troubles of their own (Josephus, Ant. XVIII. 8, 2-9).

Had peace ( ειχεν ειρηνην ). Imperfect active. Kept on having peace, enjoying peace, because the persecution had ceased. Many of the disciples came back to Jerusalem and the apostles began to make preaching tours out from the city. This idiom ( εχω ειρηνην ) occurs again in Ro 5:1 ( ειρηνην εχωμεν, present active subjunctive) where it has been grievously misunderstood. There it is an exhortation to keep on enjoying the peace with God already made, not to make peace with God which would be ειρηνην σχωμεν (ingressive aorist subjunctive).

Edified ( οικοδομουμενη ). Present passive participle, linear action also. One result of the enjoyment of peace after the persecution was the continued edification (Latin word aedificatio for building up a house), a favourite figure with Paul (1Co 14; Eph 3) and scattered throughout the N.T., old Greek verb. In 1Pe 2:5 Peter speaks of "the spiritual house" throughout the five Roman provinces being "built up" (cf. Mt 16:18).

In the comfort of the Holy Spirit ( τη παρακλησε του αγιου πνευματος ). Either locative ( in) or instrumental case ( by). The Holy Spirit had been promised by Jesus as "another Paraclete" and now this is shown to be true. The only instance in Acts of the use of παρακλησις with the Holy Spirit. The word, of course, means calling to one's side ( παρακαλεω ) either for advice or for consolation.

Was multiplied ( επληθυνετο ). Imperfect middle passive. The multiplication of the disciples kept pace with the peace, the edification, the walking in the fear of the Lord, the comfort of the Holy Spirit. The blood of the martyrs was already becoming the seed of the church. Stephen had not borne his witness in vain.

Lydda ( Λυδδα ). In O.T. Lod (1Ch 8:12) and near Joppa. Later Diospolis.

Aenias ( Αινεαν ). Old Greek name and so probably a Hellenistic Jew. He was apparently a disciple already (the saint, verse 32). Luke the physician notes that he had been bed ridden for eight years. See on 5:15 for "bed" ( κραβαττου ) and 8:7; Lu 5:18 for "paralyzed" ( παραλελυμενος, perfect passive participle of παραλυω with ην, periphrastic past perfect passive).

Healeth ( ιατα ). Aoristic present middle indicative, heals here and now.

Make thy bed ( στρωσον σεαυτω ). First aorist (ingressive) active imperative of στρωννυμ ( -υω ). Old word with "bed" ( κραβαττον ) understood as the object. Literally, spread thy bed for thyself (dative case), what others for eight years have done for thee.

Sharon ( Σαρωνα ). The Plain of Sharon, not a town. Thirty miles long from Joppa to Caesarea.

At Joppa ( Εν Ιοππη ). The modern Jaffa, the port of Jerusalem (2Ch 2:16).

Disciple ( μαθητρια ). Feminine form of μαθητης, a learner from μανθανω, to learn, a late word and only here in the N.T.

Tabitha ( Ταβειθα ). Aramaic form of the Hebrew Tsebi and, like the Greek word

Dorcas ( Δορκας ), means Gazelle, "the creature with the beautiful look" (or eyes), from δερκομα. The gazelle was a favourite type for beauty in the orient (Song of Solomon 2:9, 17; 4:5; 7:3). She may have had both the Aramaic and the Greek name, Tabitha Dorcas like John Mark. There is nothing said about a husband and so she was probably unmarried. She is the second woman mentioned by name after Pentecost (Sapphira the other). She did her beautiful deeds by herself. She did not have a Dorcas society.

Did ( εποιε ). Imperfect active, her habit.

In an upper chamber ( εν υπερωιω ). See on 1:13. Also in verse 39. In that house. This service was rendered by the women, though Luke has λουσαντες (masculine plural aorist active participle of λουω ), a general way of saying "they washed." The interment was not hurried as in Jerusalem (Ananias and Sapphira) and the upper room is where the body was usually placed.

Delay not ( μη οκνησηις ). Ingressive aorist active subjunctive in prohibition. Direct discourse and not indirect as late MSS. have (aorist active infinitive, οκνησα ). Possibly the two messengers started before Dorcas was quite dead, though we do not know. Peter had recently healed Aeneas and the disciples may have had faith enough to believe that he could raise the dead by the power of Christ. W. M. Ramsay doubts if Dorcas was really dead, but why see legends in these supernatural events?

Stood by him ( παρεστησαν αυτω ). Second aorist active indicative, intransitive, of παριστημ ). Vivid picture of this group of widows as they stood around Peter, weeping ( κλαιουσα ) and showing ( επιδεικνυμενα, present middle as belonging to themselves, pointing with pride to) the very inner garments ( χιτωνας ) and outer garments ( ιματια ), like the Latin tunica and toga, which she made from time to time ( εποιε, imperfect active, repeated action). It was a heart-breaking scene.

Put them all forth ( εκβαλων εξω παντας ). Second aorist (effective) active participle of εκβαλλω, a rather strong word, perhaps with some difficulty. Cf. Mr 5:40 which incident Peter may have recalled. The words are not genuine in Lu 8:54. Peter's praying alone reminds one of Elijah (1Ki 17:20) and the widow's son and Elisha for the Shunammite's son (2Ki 4:33).

Tabitha, arise ( Ταβειθα, αναστηθ ). With sublime faith like Ταλειθα κουμ of Jesus in Mr 5:41.

She sat up ( ανεκαθισεν ). Effective aorist active indicative of ανακαθιζω. Often in medical writers, only here in the N.T. and Lu 7:15 where Westcott and Hort have in the margin the uncompounded form εκαθισεν. Vivid picture.

Raised her up ( ανεστησεν αυτην ). First aorist active indicative, transitive, of ανιστημ.

Presented ( παρεστησεν ). First aorist active indicative, transitive of παριστημ (cf. intransitive second aorist in verse 39 above). It was a joyful time for Peter, the widows, all the saints, and for Dorcas.

Many days ( ημερας ικανας ). See on verse 23. Luke is fond of the phrase and uses it for time, number, size. It might be "ten days, ten months, or ten years" (Page).

With one Simon a tanner ( παρα τιν Σιμων βυρσε ). The use of παρα is usual for staying with one (by his side). "The more scrupulous Jews regarded such an occupation as unclean, and avoided those who pursued it. The conduct of Peter here shows that he did not carry his prejudices to that extent" (Hackett). One of the rabbis said: "It is impossible for the world to do without tanners; but woe to him who is a tanner." A Jewess could sue for divorce if she discovered that her husband was a tanner. And yet Peter will have scruples on the housetop in the tanner's house about eating food considered unclean. "The lodging with the tanner was a step on the road to eating with a Gentile" (Furneaux).