Bible Commentaries

Was consenting (ην συνευδοκων — ēn suneudokōn). Periphrastic imperfect of συνευδοκεω — suneudokeō a late double compound (συν ευ δοκεω — sunαναιρεσις — euεν εκεινηι τηι ημεραι — dokeō) that well describes Saul‘s pleasure in the death (διωγμος μεγας — anairesis taking off, only here in the N.T., though old word) of Stephen. For the verb, see note on Luke 23:32. Paul himself will later confess that he felt so (Acts 22:20), coolly applauding the murder of Stephen, a heinous sin (Romans 1:32). It is a gruesome picture. Chapter 7 should have ended here.

On that day (en ekeinēi tēi hēmerāi). On that definite day, that same day as in Acts 2:41.

A great persecution (diōgmos megas). 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 Matthew 13:21 for the old word διωγμος — diōgmos from διωκω — diōkō to chase, hunt, pursue, persecute.

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

Except the apostles (πλην των αποστολων — plēn tōn apostolōn). Preposition πλην — plēn (adverb from πλεον — pleon 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 Acts 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 — eulabeis). Only four times in the N.T. (Luke 2:25; Acts 2:5; Acts 8:2; Acts 22:12). Possibly some non-Christian Jews helped. The burial took place before the Christians were chiefly scattered.

Buried (συνεκομισαν — sunekomisan). Aorist active indicative of συνκομιζω — sunkomizō 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 — kopeton). Late word from κοπτομαι — koptomai to beat the breast, in lxx, Plutarch, etc., only here in the N.T.

Laid waste (ελυμαινετο — elumaineto). Imperfect middle of λυμαινομαι — lumainomai old verb (from λυμη — lumē injury), to dishonour, defile, devastate, ruin. Only here in the N.T. Like the laying waste of a vineyard by a wild boar (Psalm 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 — kata tous oikous). But Luke terms it “the church” (την εκκλησιαν — tēn ekklēsian). 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 — surōn). Literally, dragging forcibly (=hauling). Present active participle of συρω — surō old verb.

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

Committed (παρεδιδου — paredidou). Imperfect active of παραδιδωμι — paradidōmi old verb, kept on handing them over to prison.

They therefore (οι μεν ουν — hoi men oun). Demonstrative οι — hoi as often (Acts 1:6, etc.) though it will make sense as the article with the participle διασπαρεντες — diasparentes The general statement is made here by μεν — men and a particular instance (δε — de) follows in Acts 8:5. The inferential particle (ουν — oun) points back to Acts 8:3, 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 (Acts 1:4), but they had remained long after that and were not carrying the gospel to the other peoples (Acts 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 — diasparentes second aorist passive participle of διασπειρω — diaspeirō). This verb means disperse, to sow in separate or scattered places (δια — dia) and so to drive people hither and thither. Old and very common verb, especially in the lxx, but in the N.T. only in Acts 8:1, Acts 8:4; Acts 11:19.

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

Preaching the word (ευαγγελιζομενοι τον λογον — euaggelizomenoi ton logon). Evangelizing or gospelizing the word (the truth about Christ). In Acts 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 (Πιλιππος — Philippos). The deacon (Acts 6:5) and evangelist (Acts 21:8), not the apostle of the same name (Mark 3:18).

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

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

Gave heed (προσειχον — proseichon). Imperfect active as in Acts 8:10, Acts 8:11, there with dative of the person (αυτωι — autōi), here with the dative of the thing (τοις λεγομενοις — tois legomenois). There is an ellipse of νουν — noun (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 τωι ακουειν αυτους — en tōi akouein autous). Favourite Lukan idiom, εν — en and the locative case of the articlar infinitive with the accusative of general reference “in the hearing as to them.”

Which he did (α εποιει — ha epoiei). 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 (πολλοι γαρ — polloi gar). 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” (εχηρχοντο — exērchonto 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 (Mark 3:11; Luke 4:41).

Palsied (παραλελυμενοι — paralelumenoi 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 (John 4:35).” The Samaritans who had been bewitched by Simon are now carried away by Philip.

Simon (Σιμων — Simōn). 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 (Acts 13:6-12; Acts 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 — proupērchen mageuōn). An ancient idiom (periphrastic), the present active participle μαγευων — mageuōn with the imperfect active verb from προυπαρχω — prouparchō the idiom only here and Luke 23:12 in the N.T. Literally “Simon was existing previously practising magic.” This old verb μαγευω — mageuō is from μαγος — magos (a μαγυς — magus seer, prophet, false prophet, sorcerer) and occurs here alone in the N.T.

Amazed (εχιστανω — existanōn). Present active participle of the verb εχιστημι — existan later form of μαγευων — existēmi to throw out of position, displace, upset, astonish, chiefly in the Gospels in the N.T. Same construction as τινα μεγαν — mageuōn

Some great one (μαγοι — tina megan). 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 magoi (magi) has a good sense in Matthew 2:1, but here and in Acts 13:6 it has the bad sense like our “magic.”

That power of God which is called Great (η Δυναμις του τεου η καλουμενη Μεγαλη — hē Dunamis tou theou hē kaloumenē Megalē). 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 Matthew 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 ικανωι χρονωι ταις μαγιαις εχεστακεναι αυτους — dia to hikanōi chronōi tais magiais exestakenai autous). Causal use of δια — dia with the accusative articular infinitive (perfect active Koiné{[28928]}š form and transitive, εχεστακεναι — exestakenai). Same verb as in Acts 8:9 participle εχιστανων — existanōn and in Acts 8:13 imperfect passive εχιστατο — existato (cf. also Acts 2:7 already). Χρονωι — Chronōi is associative instrumental and μαγιαις — magiais instrumental case.

They were baptized (εβαπτιζοντο — ebaptizonto). Imperfect passive (repetition, from time to time), while believed (επιστευσαν — episteusan) is constative aorist antecedent to the baptism. Note dative case of Philip with επιστευσαν — episteusan Note the gospel of Philip “concerning the kingdom of God, and the name of Jesus Christ.”

And Simon also himself believed (ο δε Σιμων και αυτος επιστευσεν — Ho de Simōn kai autos episteusen). Note the same verb in the aorist tense επιστευσεν — episteusen 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 (βαπτιστεις — baptistheis first aorist passive participle of βαπτιζω — baptizō), clear proof that baptism does not convey salvation.

He continued with Philip (ην προσκαρτερων τωι Πιλιππωι — ēn proskarterōn tōi Philippōi). Periphrastic imperfect of the verb προσκαρτερεω — proskartereō (See Acts 2:46). He stuck to Philip (dative case) to find out the secret of his power.

Beholding (τεωρων — theōrōn). Watching the signs and miracles (powers, δυναμεις — dunameis that threw his “power” in the shade) as they were wrought (γινομενας — ginomenas present middle participle of γινομαι — ginomai). The more he watched the more the wonder grew (εχιστατο — existato). He had “amazed” (Acts 8:9) the people by his tricks and he was himself more “amazed” than they by Philip‘s deeds.

That Samaria had received (οτι δεδεκται η Σαμαρια — hoti dedektai hē Samaria). The district here, not the city as in Acts 8:5. Perfect middle indicative of δεχομαι — dechomai retained in indirect discourse. It was a major event for the apostles for now the gospel was going into Samaria as Jesus had predicted (Acts 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 (Luke 9:54).

That they might receive (οπως λαβωσιν — hopōs labōsin). Second aorist active subjunctive of λαμβανω — lambanō final clause with οπως — hopōs 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. Acts 10:44-48) as in Jerusalem would make it plain.

He was fallen (ην επιπεπτωκος — ēn epipeptōkos). Periphrastic past perfect active of επιπιπτω — epipiptō old verb. The participle is neuter here because of the grammatical gender of πνευμα — pneuma 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 βαβαπτισμενοι υπηρχον — monon de babaptisōmenoi hupērchon). Periphrastic past perfect passive of βαπτιζω — baptizō with υπαρχω — huparchō (see Acts 8:9 προυπηρχον — proupērchon), instead of ησαν — ēsan

Into the name (εις το ονομα — eis to onoma). Better, in the name (See note on Acts 2:38).

Laid they their hands (επετιτεσαν τας χειρας — epetithesan tas cheiras). Imperfect active, repetition. The laying on of hands did not occur at the great Pentecost (Acts 2:4, Acts 2:33) nor in Acts 4:31; Acts 10:44 nor is it mentioned in 1 Corinthians 12; 14. It is mentioned in Acts 6:7 about the deacons and in Acts 13:3 when Barnabas and Saul left Antioch. And in Saul‘s case it was Ananias who laid his hands on him (Acts 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 — elambanon). Imperfect active, repetition as before and παρι πασσυ — pari passu with the laying on of the hands.

When Simon saw (Ιδων δε ο Σιμων — Idōn de ho Simōn). This participle (second aorist active of οραω — horaō) 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 — prosēnegken chrēmata). Second aorist active indicative of προσπερω — prospherō 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 (καμοι — kamoi). 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 σοι ειη εις απωλειαν — sun soi eiē eis apōleian). Literally, Be with thee for destruction. Optative for a future wish. The use of εις — eis 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 Acts 8:22 shows that there was still room for repentance.

To obtain (κτασται — ktāsthai). To acquire. Usual meaning of the present tense (infinitive middle) of κταομαι — ktaomai f0).

Lot (κληρος — klēros). Same idea as “part” (μερις — meris), only as a figure.

Matter (λογοι — logoi). Literally, word or subject (as in Luke 1:4; Acts 15:6), the power of communicating the Holy Spirit. This use of λογος — logos is in the ancient Greek.

Straight (ευτεια — eutheia). Quotation from Psalm 78:37. Originally a mathematically straight line as in Acts 9:11, then moral rectitude as here.

Wickedness (κακιας — kakias). Only here in Luke‘s writings, though old word and in lxx (cf. 1 Peter 2:1, 1 Peter 2:16).

If perhaps (ει αρα — ei ara). 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 Mark 11:13. Peter may have thought that his sin was close to the unpardonable sin (Matthew 12:31), but he does not close the door of hope.

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

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

In the gall of bitterness (εις χολην πικριας — eis cholēn pikrias). Old word from χολας — cholas either from χεω — cheō to pour, or χλοη — chloē yellowish green, bile or gall. In the N.T. only in Matthew 27:34 and here. In lxx in sense of wormwood as well as bile. See Deuteronomy 29:18 and Deuteronomy 32:32; Lamentations 3:15; and Job 16:14. “Gall and bitterness” in Deuteronomy 29:18. Here the gall is described by the genitive πικριας — pikrias as consisting in “bitterness.” In Hebrews 12:15 “a root of bitterness,” a bitter root. This word πικρια — pikria in the N.T. only here and Hebrews 12:15; Romans 3:14; Ephesians 4:31. The “bond of iniquity” (συνδεσμον αδικιας — sundesmon adikias) is from Isaiah 58:6. Paul uses this word of peace (Ephesians 4:3), of love (Colossians 3:14), of the body (Colossians 2:19). Peter describes Simon‘s offer as poison and a chain.

Pray ye for me (Δεητητε υμεις υπερ εμου — Deēthēte humeis huper emou). Emphasis on υμεις — humeis (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 — hōn). Genitive by attraction of the accusative relative α — ha to case of the unexpressed antecedent τουτων — toutōn (of those things), a common Greek idiom.

They therefore (οι μεν ουν — hoi men oun). Demonstrative οι — hoi with μεν — men (no following δε — de) and the inferential ουν — oun (therefore) as often in Acts (Acts 1:6, etc.).

Returned (υπεστρεπον — hupestrephon). Imperfect active picturing the joyful journey of preaching (ευηγγελιζοντο — euēggelizonto 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 — kata mesēmbrian). Old word from μεσος — mesos and ημερα — hēmera midday or noon as in Acts 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 — kata liba in Acts 27:12.

The same is desert (αυτη εστιν ερημος — hautē estin erēmos). 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 — eunouchos dunastēs). Eunuchs were often employed by oriental rulers in high posts. Dynasty comes from this old word δυναστης — dunastēs used of princes in Luke 1:52 and of God in 1 Timothy 6:15. Eunuchs were not allowed to be Jews in the full sense (Deuteronomy 23:1), but only proselytes of the gate. But Christianity is spreading to Samaritans and to eunuchs.

Candace (Κανδακης — Kandakēs). 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 — gazēs). Persian word, common in late Greek and Latin for the royal treasure, here only in the N.T.

For to worship (προσκυνησων — proskunēsōn). 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 — aneginōsken). 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 — ēkousen auton anaginōskontos), 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 Acts 8:32.

Join thyself (κολλητητι — kollēthēti). See this vivid word (be glued to, first aorist passive imperative) already in Acts 5:13; Luke 10:11; Luke 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 — Ara ge ginōskeis ha anaginōskeis) The interrogative particle αρα — ara and the intensive particle γε — ge indicate doubt on Philip‘s part. The play (παρανομασια — paranomasia) upon the words in the Greek is very neat:

Do you know what you know again (read)? The verb for read (αναγινωσκο — anaginōsko) means to know the letters again, recognize, read. The famous comment of Julian about the Christian writings is often quoted: Ανεγνων εγνων κατεγνων — AnegnōnΑνεγνωσ αλλουκ εγνωσ ει γαρ εγνωσ ουκ αν κατεγνως — egnōnkategnōn (I read, I understood, I condemned). The keen retort was: Anegnōsall'ouk egnōsei gar egnōsouk an kategnōs (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 οδηγησει με — Pōs gar an dunaimēn ean me tis hodēgēsei mė). This is a mixed condition, the conclusion coming first belongs to the fourth class (undetermined with less likelihood of being determined) with αν — an and the optative, but the condition (εαν — ean instead of the usual ει — ei and the future indicative) is of the first class (determined or fulfilled. Robertson, Grammar, p. 1022), a common enough phenomenon in the Koiné. The eunuch felt the need of some one to guide (οδηγεω — hodēge from οδηγος — hodēgos guide, and that from οδος — hodos way, and εγεομαι — hegeomai to lead).

The place (ε περιοχη — he periochē). See the verb περιεχει — periechei so used in 1 Peter 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 (Isaiah 53:7.). The quotation is from the lxx which has some variations from the Hebrew.

Was taken away (ηρτη — ērthē). First aorist passive indicative of αιρω — airō 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 (περι τινος — peri tinos). Concerning whom, a pertinent inquiry surely and one that troubles many critics today.

Beginning from this scripture (αρχαμενος απο της γραπης ταυτης — arxamenos apo tēs graphēs tautēs). As a text. Philip needed no better opening than this Messianic passage in Isaiah.

Preached unto him Jesus (ευηγγελισατο αυτωι τον Ιησουν — euēggelisato autōi ton Iēsoun). 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 (Luke 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 (1 Peter 1:11.; 2 Peter 1:19-21).

What doth hinder me to be baptized? (Τι κωλυει με βαπτιστηναι — Ti kōluei me baptisthēnai̇). Evidently Philip had said something about baptism following faith and conversion. Acts 8:37 is not a genuine part of Acts, a western addition. Later baptismal liturgies had it.

Out of the water (εκ του υδατος — ek tou hudatos). Not from the edge of the water, but up out of the water as in Mark 1:10.

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

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

He preached the gospel (ευηγγελιζετο — euēggelizeto). Imperfect middle describing the evangelistic tour of Philip “till he came to Caesarea” (εως του ελτειν αυτον — heōs tou elthein auton genitive articular infinitive with the preposition εως — heōs and the accusative of general reference) where he made his home and headquarters thereafter (Acts 21:28) and was known as the Evangelist.