Acts 9 (NET)

The Conversion of Saul

1 Meanwhile Saul, still breathing out threats1 to murder2 the Lord’s disciples, went to the high priest 2 and requested letters from him to the synagogues3 in Damascus, so that if he found any who belonged to the Way,4 either men or women, he could bring them as prisoners5 to Jerusalem.6 3 As he was going along, approaching7 Damascus, suddenly a light from heaven flashed8 around him. 4 He9 fell to the ground and heard a voice saying to him, “Saul, Saul,10 why are you persecuting me?”11 5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting! 6 But stand up12 and enter the city and you will be told13 what you must do.” 7 (Now the men14 who were traveling with him stood there speechless,15 because they heard the voice but saw no one.)16 8 So Saul got up from the ground, but although his eyes were open,17 he could see nothing.18 Leading him by the hand, his companions19 brought him into Damascus. 9 For20 three days he could not see, and he neither ate nor drank anything.21

10 Now there was a disciple in Damascus named Ananias. The22 Lord23 said to him in a vision, “Ananias,” and he replied, “Here I am,24 Lord.” 11 Then the Lord told him, “Get up and go to the street called ‘Straight,’25 and at Judas’ house look for a man from Tarsus named Saul. For he is praying, 12 and he has seen in a vision26 a man named Ananias come in and place his hands on him so that he may see again.” 13 But Ananias replied,27 “Lord, I have heard from many people28 about this man, how much harm he has done to your saints in Jerusalem, 14 and here he has authority from the chief priests to imprison29 all who call on your name!”30 15 But the Lord said to him, “Go, because this man is my chosen instrument31 to carry my name before Gentiles and kings and the people of Israel.32 16 For I will show him how much he must suffer for the sake of my name.”33 17 So Ananias departed and entered the house, placed34 his hands on Saul35 and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here,36 has sent me so that you may see again and be filled with the Holy Spirit.”37 18 Immediately38 something like scales39 fell from his eyes, and he could see again. He40 got up and was baptized, 19 and after taking some food, his strength returned.

For several days41 he was with the disciples in Damascus, 20 and immediately he began to proclaim Jesus in the synagogues,42 saying, “This man is the Son of God.”43 21 All44 who heard him were amazed and were saying, “Is this not45 the man who in Jerusalem was ravaging46 those who call on this name, and who had come here to bring them as prisoners47 to the chief priests?” 22 But Saul became more and more capable,48 and was causing consternation49 among the Jews who lived in Damascus by proving50 that Jesus51 is the Christ.52

Saul’s Escape from Damascus

23 Now after some days had passed, the Jews plotted53 together to kill him, 24 but Saul learned of their plot against him.54 They were also watching55 the city gates56 day and night so that they could kill him. 25 But his disciples took him at night and let him down through an opening57 in the wall by lowering him in a basket.58

Saul Returns to Jerusalem

26 When he arrived in Jerusalem,59 he attempted to associate60 with the disciples, and they were all afraid of him, because they did not believe61 that he was a disciple. 27 But Barnabas took62 Saul,63 brought64 him to the apostles, and related to them how he had seen the Lord on the road, that65 the Lord had spoken to him, and how in Damascus he had spoken out boldly66 in the name of Jesus. 28 So he was staying with them, associating openly with them67 in Jerusalem, speaking out boldly in the name of the Lord. 29 He was speaking and debating68 with the Greek-speaking Jews,69 but they were trying to kill him. 30 When the brothers found out about this, they brought him down to Caesarea70 and sent him away to Tarsus.

31 Then71 the church throughout Judea, Galilee,72 and Samaria experienced73 peace and thus was strengthened.74 Living75 in the fear of the Lord and in the encouragement of the Holy Spirit, the church76 increased in numbers.

Peter Heals Aeneas

32 Now77 as Peter was traveling around from place to place,78 he also came down to the saints who lived in Lydda.79 33 He found there a man named Aeneas who had been confined to a mattress for eight years because80 he was paralyzed. 34 Peter81 said to him, “Aeneas, Jesus the Christ82 heals you. Get up and make your own bed!”83 And immediately he got up. 35 All84 those who lived in Lydda85 and Sharon86 saw him, and they87 turned88 to the Lord.

Peter Raises Dorcas

36 Now in Joppa89 there was a disciple named Tabitha (which in translation means90 Dorcas).91 She was continually doing good deeds and acts of charity.92 37 At that time93 she became sick94 and died. When they had washed95 her body,96 they placed it in an upstairs room. 38 Because Lydda97 was near Joppa, when the disciples heard that Peter was there, they sent two men to him and urged him, “Come to us without delay.”98 39 So Peter got up and went with them, and99 when he arrived100 they brought him to the upper room. All101 the widows stood beside him, crying and showing him102 the tunics103 and other clothing104 Dorcas used to make105 while she was with them. 40 But Peter sent them all outside,106 knelt down,107 and prayed. Turning108 to the body, he said, “Tabitha, get up.” Then she opened her eyes, and when she saw Peter, she sat up.109 41 He gave110 her his hand and helped her get up. Then he called111 the saints and widows and presented her alive. 42 This became known throughout all112 Joppa, and many believed in the Lord.113 43 So114 Peter115 stayed many days in Joppa with a man named116 Simon, a tanner.117

19:1tn Or “Saul, making dire threats.” 29:1tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples. 39:2sn See the note on synagogue in 6:9. 49:2sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism’s idea of two ways, the true and the false, where “the Way” is the true one (1 En. 91:18; 2 En. 30:15). 59:2tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b. 69:2sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. 79:3tn Grk “As he was going along, it happened that when he was approaching.” The phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. 89:3tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13. 99:4tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun. 109:4tn The double vocative suggests emotion. 119:4sn Persecuting me. To persecute the church is to persecute Jesus. 129:6tn Or “But arise.” 139:6tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation. 149:7tn The Greek term here is ἀνήρ (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul’s traveling companions were almost certainly all males. 159:7tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός. 169:7sn This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were “witnesses” that something happened. 179:8tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle. 189:8sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions. 199:8tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity. 209:9tn Grk “And for.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. 219:9tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader. The fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought. 229:10tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. 239:10sn The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. “The Lord” here refers to Jesus (see v. 17). 249:10tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2). 259:11sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was. 269:12tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (Ì⁷⁴ א A 81 pc lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 Ï. The order of words in NA²⁷, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6. 279:13sn Ananias replied. Past events might have suggested to Ananias that this was not good counsel, but like Peter in Acts 10, Ananias’ intuitions were wrong. 289:13tn The word “people” is not in the Greek text, but is implied. 299:14tn Grk “to bind.” 309:14sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13). 319:15tn Or “tool.” 329:15tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17). 339:16tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (Juper) used to indicate “the moving cause or reason, because of, for the sake of, for.” 349:17tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle. 359:17tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity. 369:17tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”). 379:17sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit. 389:18tn Grk “And immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. 399:18tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2). 409:18tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence was started, with “and” placed before the final element of the previous clause as required by English style. 419:19tn Grk “It happened that for several days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. 429:20sn See the note on synagogue in 6:9. 439:20tn The ὅτι (Joti) is understood to introduce direct (“This man is the Son of God”) rather than indirect discourse (“that this man is the Son of God”) because the pronoun οὗτος (Jouto") combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.sn This is the only use of the title Son of God in Acts. The book prefers to allow a variety of descriptions to present Jesus. 449:21tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. 459:21tn The Greek interrogative particle used in this verse (οὐχ, ouc) expects a positive reply. They all knew about Saul’s persecutions. 469:21tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω. 479:21tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b. 489:22tn Grk “was becoming stronger,” but this could be understood in a physical sense, while the text refers to Saul’s growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation “to become capable” for ἐνδυναμόω (endunamow) is given in L&N 74.7, with this specific verse as an example. 499:22tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncew) see L&N 25.221. 509:22tn Or “by showing for certain.” 519:22tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity. 529:22tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Note again the variation in the titles used.sn See the note on Christ in 2:31. 539:23sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54). 549:24tn The words “against him” are implied, as suggested by L&N 30.71. 559:24tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20). 569:24tn The word πύλη (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation “city gates” is used. 579:25tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 “they let him down over the wall,” as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window. 589:25tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς. 599:26map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. 609:26tn Or “join.” 619:26tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle. 629:27tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style. 639:27tn Grk “him”; the referent (Saul) has been specified in the translation for clarity. 649:27tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. 659:27tn Grk “and that,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. 669:27tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28. 679:28tn Grk “he was with them going in and going out in Jerusalem.” The expression “going in and going out” is probably best taken as an idiom for association without hindrance. Some modern translations (NASB, NIV) translate the phrase “moving about freely in Jerusalem,” although the NRSV retains the literal “he went in and out among them in Jerusalem.” 689:29tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei). 699:29tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well. 709:30sn Caesarea was a city on the coast of Palestine, south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4. 719:31tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7). 729:31tn Grk “and Galilee,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. 739:31tn Grk “had.” 749:31tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenh) has been translated as a participle of result related to εἶχεν (eicen). It could also be understood as adverbial to ἐπληθύνετο (eplhquneto): “Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers.” Although some scholars do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39). 759:31tn Grk “And living.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. 769:31tn Grk “it”; the referent (the church) has been specified in the translation for clarity. 779:32tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. 789:32tn Grk “As Peter was going through all [the places],” which is somewhat awkward in English. The meaning is best expressed by a phrase like “going around from place to place” or “traveling around from place to place.” 799:32sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa. 809:33tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), it would be awkward to follow with a second relative clause (Grk “who was paralyzed”). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the mattress, so it is best translated “because.” 819:34tn Grk “And Peter.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. 829:34tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (Ì⁷⁴ א B* C Ψ 33^vid Did^pt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Ihsou" Cristo"); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, Jo kurio" Ihsou" Cristo"); a few read simply ὁ Χριστός (614 1241 1505); the majority of mss (B² E 1739 Ï Did^pt) have “Jesus the Christ” ( ᾿Ιησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), ᾿Ιησοῦς ὁ Χριστός is the reading that best explains the rise of the others.tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” 839:34tn The translation “make your own bed” for στρῶσον σεαυτῷ (strwson seautw) is given by BDAG 949 s.v. στρωννύω 1. Naturally this involves some adaptation, since a pallet or mat would not be ‘made up’ in the sense that a modern bed would be. The idea may be closer to “straighten” or “rearrange,” and the NIV’s “take care of your mat” attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader. 849:35tn Grk “And all.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. 859:35sn Lydda was a city northwest of Jerusalem on the way to Joppa. 869:35sn Sharon refers to the plain of Sharon, a region along the coast of Palestine. 879:35tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: They turned to the Lord as a result of seeing Aeneas after he was healed. 889:35sn They turned. To “turn” is a good summary term for the response to the gospel. 899:36sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. “Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean” (A. F. Rainey, ISBE 2:1118-19). 909:36tn Grk “which being translated is called.” In English this would normally be expressed “which is translated as” or “which in translation means.” The second option is given by L&N 33.145. 919:36sn This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means “gazelle” or “deer.” 929:36tn Or “and helping the poor.” Grk “She was full of good deeds and acts of charity which she was continually doing.” Since it is somewhat redundant in English to say “she was full of good deeds…which she was continually doing,” the translation has been simplified to “she was continually doing good deeds and acts of charity.” The imperfect verb ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”). 939:37tn Grk “It happened that in those days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. 949:37tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style. 959:37tn The participle λούσαντες (lousante") is taken temporally. 969:37tn Grk “washed her,” but the reference is to her corpse. 979:38sn Lydda was a city northwest of Jerusalem on the way to Joppa. 989:38tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.” 999:39tn Grk “who.” The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction “and” supplied in place of the Greek relative pronoun. 1009:39tn The participle παραγενόμενον (paragenomenon) is taken temporally. 1019:39tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun. 1029:39tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader. 1039:39tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand attempts to find a modern equivalent are also a problem: “shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature. 1049:39tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned. 1059:39tn The verb ἐποίει (epoiei) has been translated as a customary imperfect. 1069:40tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalwn) has been translated as a finite verb due to requirements of contemporary English style. 1079:40tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (proshuxato, “and prayed”). The participle θείς (qeis) is taken as a participle of attendant circumstance. 1089:40tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun. 1099:40sn She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter’s ministry mirrored that of Jesus. 1109:41tn Grk “Giving her his hand, he helped her.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style. 1119:41tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (fwnhsa") has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”). 1129:42tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnwston genesqai kaq’ {olh" Iopph"). 1139:42sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life. 1149:43tn Grk “So it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. 1159:43tn Grk “he”; the referent (Peter) has been specified in the translation for clarity. 1169:43tn Grk “with a certain Simon.” 1179:43tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.