Acts 8 narrates the aftermath of Stephen's martyrdom. A great persecution scatters the church beyond Jerusalem, fulfilling Jesus's commission to Judea and Samaria (1:8). Saul leads the persecution. Philip, one of the Seven, preaches in Samaria with great success, performing signs and exorcisms. Simon the magician believes and is baptized but later attempts to purchase apostolic power with money, earning Peter's sharp rebuke. The chapter concludes with Philip's encounter with an Ethiopian official who is reading Isaiah 53 on the road from Jerusalem to Gaza. Philip explains the passage, baptizes the Ethiopian, and is then transported by the Spirit to Azotus.
What Makes This Chapter Remarkable
The scattering of the church becomes the mechanism of its expansion — persecution intended to destroy the movement instead propagates it. The Samaritan mission is theologically significant: Samaritans were considered half-pagans by Jews, and the gospel's acceptance there breaks the first ethnic barrier. Simon Magus becomes a symbol of spiritual corruption (the term 'simony' derives from his attempt). The Ethiopian eunuch represents multiple boundary-crossings: he is African, a eunuch (excluded from the assembly per Deuteronomy 23:1), and a Gentile God-fearer — yet he receives the gospel without conditions.
Translation Friction
The relationship between water baptism, the laying on of hands, and receiving the Holy Spirit is complex in this chapter. The Samaritans believe and are baptized but do not receive the Spirit until Peter and John come (vv. 15-17) — a sequence that does not match Pentecost or later conversion accounts. Various theological traditions interpret this differently. The sudden transportation of Philip (v. 39) is one of the most unusual supernatural events in Acts. Verse 37 is absent from the earliest manuscripts and the SBLGNT; we follow the critical text and omit it.
Connections
The persecution fulfills Jesus's pattern in 1:8 (Jerusalem → Judea and Samaria). Philip's Samaritan mission connects to Jesus's own engagement with Samaritans (Luke 9:52, 10:30-37, 17:11-19, John 4). The Ethiopian reading Isaiah 53 connects to the Suffering Servant theology of 3:13, 26. Philip's transport by the Spirit echoes Elijah's experiences (1 Kings 18:12, 2 Kings 2:16). The Ethiopian's conversion anticipates the full Gentile mission.
Now Saul was in full agreement with Stephen's execution. On that day a great persecution broke out against the church in Jerusalem, and all except the apostles were scattered throughout the regions of Judea and Samaria.
KJV And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.
Notes & Key Terms
Translator Notes
The participle syneuddokōn ('approving, consenting, being in full agreement') is stronger than passive tolerance — Saul actively endorsed Stephen's death. The word diōgmos ('persecution') is intensified by megas ('great'). The verb diesparēsan ('were scattered') uses agricultural imagery — scattering seed — and Luke may intend the irony: persecution scatters the believers like seed, producing a wider harvest. The apostles alone remain in Jerusalem, perhaps because their public profile made them targets who needed to stand their ground, or because they refused to abandon the Jerusalem base.
Devout men buried Stephen and mourned deeply over him.
KJV And devout men carried Stephen to his burial, and made great lamentation over him.
Notes & Key Terms
Translator Notes
The word eulabeis ('devout, reverent') may refer to pious Jews rather than Christians — burying the dead was a sacred duty, and even opponents of Stephen might have ensured proper burial. The 'great lamentation' (kopeton megan) defied the rabbinic rule that prohibited public mourning for those executed by the court (Mishnah Sanhedrin 6:6), suggesting these mourners considered Stephen's death unjust.
But Saul was ravaging the church. Going from house to house, he dragged off both men and women and had them thrown into prison.
KJV As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison.
Notes & Key Terms
Translator Notes
The verb elymaineto ('was ravaging, was destroying, was laying waste to') is used in the LXX for a wild boar devastating a vineyard (Psalm 80:13). Saul's persecution is systematic — house by house (kata tous oikous) — and indiscriminate in targeting both men and women (andras kai gynaikas). The verb syrōn ('dragging') implies physical violence. This is the man who will become Paul.
[TCR Cross-Reference] References Psalm 80:13 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Now those who were scattered went about proclaiming the good news of the word.
KJV Therefore they that were scattered abroad went every where preaching the word.
Notes & Key Terms
Translator Notes
The scattered believers do not go into hiding — they go preaching. The verb euangelizomenoi ('proclaiming good news') indicates that mission is not the exclusive work of apostles but the activity of ordinary believers. Persecution accomplishes exactly the opposite of its intention: instead of silencing the message, it multiplies the messengers.
Philip went down to a city in Samaria and began proclaiming the Christ to them.
KJV Then Philip went down to the city of Samaria, and preached Christ unto them.
Notes & Key Terms
Translator Notes
This is Philip the evangelist (one of the Seven from 6:5), not Philip the apostle. Some manuscripts read 'the city' (tēn polin, a specific city, possibly Sebaste/Samaria or Shechem/Sychar) while others read 'a city' — we follow the reading that treats it as a specific city. The Samaritan mission is momentous: Samaritans worshiped YHWH but rejected the Jerusalem temple in favor of Mount Gerizim, making them the first non-Jewish audience for the gospel.
The crowds paid close attention with one mind to what Philip was saying, as they heard and saw the signs he was performing.
KJV And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did.
Notes & Key Terms
Translator Notes
The Samaritan response is positive and unified — homothymadon ('with one mind') describes the same kind of communal agreement that characterized the Jerusalem church (1:14, 2:46). The combination of hearing the message and seeing the signs creates a complete witness — word and deed together, as in Jesus's own ministry.
For unclean spirits came out of many who had them, screaming with a loud voice, and many who were paralyzed or lame were healed.
KJV For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed.
Notes & Key Terms
Translator Notes
The signs parallel those of Jesus and the apostles: exorcisms and physical healings. The unclean spirits (pneumata akatharta) cry out as they depart — as they did when confronted by Jesus (Luke 4:33-35). The two categories of healing — paralyzed (paralelumenoi) and lame (chōloi) — echo Isaiah 35:5-6, the prophetic description of messianic restoration.
[TCR Cross-Reference] Draws on Isaiah 35:5-6. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Acts 8:8
ἐγένετο δὲ πολλὴ χαρὰ ἐν τῇ πόλει ἐκείνῃ.
There was remarkable joy in that city.
KJV And there was great joy in that city.
Notes & Key Terms
Translator Notes
The phrase 'great joy' (pollē chara) characterizes the gospel's arrival in new territory throughout Acts (cf. 13:52, 15:3). Joy is the consistent fruit of the gospel wherever it is received.
Now a man named Simon had previously practiced sorcery in the city and had amazed the people of Samaria, claiming to be someone great.
KJV But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one:
Notes & Key Terms
Translator Notes
Simon Magus becomes one of the most discussed figures in early Christianity — later tradition (especially the Church Fathers) identified him as the founder of Gnosticism. The verb mageuōn ('practicing sorcery/magic') places him in the tradition of pagan magical practice. His self-aggrandizement — 'claiming to be someone great' (legōn einai tina heauton megan) — echoes the description of Theudas in 5:36. The contrast between Simon's magic and Philip's signs will be a key theme.
Everyone, from the least to the greatest, paid attention to him, saying, "This man is the power of God called 'the Great Power.'"
KJV To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God.
Notes & Key Terms
Translator Notes
The title 'the Great Power of God' (hē dynamis tou theou hē kaloumenē megalē) appears to be a Samaritan religious title, possibly related to Samaritan theology's emphasis on divine power. The phrase 'from the least to the greatest' (apo mikrou heōs megalou) indicates Simon's universal influence across all social levels.
They paid attention to him because for a long time he had amazed them with his sorcery.
KJV And to him they had regard, because that of long time he had bewitched them with sorceries.
Notes & Key Terms
Translator Notes
The phrase hikanō chronō ('for a long time, for a considerable period') indicates Simon's established influence — this was not a recent phenomenon. The verb exestakenai ('had amazed, had astonished') suggests a hold over the people through supernatural display. Philip's ministry will break this hold.
But when they believed Philip as he proclaimed the good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.
KJV But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.
Notes & Key Terms
Translator Notes
Philip's message has two components: 'the kingdom of God' (tēs basileias tou theou) and 'the name of Jesus Christ' (tou onomatos Iēsou Christou). The kingdom message connects to Jesus's own preaching; the name of Jesus identifies the king. Both men and women are baptized — gender equality in baptism is consistently noted in Acts.
Even Simon himself believed and was baptized. He stayed close to Philip, and when he saw the signs and great miracles being performed, he was amazed.
KJV Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.
Notes & Key Terms
Translator Notes
Simon's belief (episteusen) and baptism raise the question of whether his faith was genuine. His subsequent behavior (vv. 18-24) suggests his attraction was to the power rather than to the person of Christ. The verb existato ('was amazed') — the same word used for the crowds' response to Simon (v. 9, 11) — now describes Simon himself. The sorcerer is out-astonished by genuine divine power.
When the apostles in Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them.
KJV Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John:
Notes & Key Terms
Translator Notes
The apostles' dispatch of Peter and John serves to validate the Samaritan mission and to ensure continuity with the Jerusalem church. That 'Samaria had received the word of God' (dedektai hē Samareia ton logon tou theou) is a landmark statement — the ancient enmity between Jews and Samaritans is being overcome by the gospel.
When they arrived, they prayed for them that they might receive the Holy Spirit,
KJV Who, when they were come down, prayed for them, that they might receive the Holy Ghost:
Notes & Key Terms
Translator Notes
Peter and John pray specifically for the Samaritan believers to receive the Holy Spirit — indicating that the Spirit had not yet been given to them. This raises theological questions: were they truly converted without the Spirit? Various traditions explain this differently. Luke may be emphasizing that the Samaritan church needed apostolic validation to prevent a schism between Jewish and Samaritan Christianity.
For as yet he was fallen upon none of them — only they were baptized by the authority of the Lord Jesus.).
KJV For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.)
Notes & Key Terms
Translator Notes
Luke describes the Spirit as having 'fallen' (epipeptōkos) — a dramatic term suggesting a sudden, powerful descent (cf. 10:44, 11:15). The word 'only' (monon) does not diminish baptism but distinguishes it from the Spirit's empowering presence. The Samaritan situation is unique in Acts and may reflect special circumstances rather than a normative sequence.
Acts 8:17
τότε ἐπετίθεσαν τὰς χεῖρας ἐπ' αὐτοὺς καὶ ἐλάμβανον πνεῦμα ἅγιον.
Then they laid their hands on them, and they received the Holy Spirit.
KJV Then laid they their hands on them, and they received the Holy Ghost.
Notes & Key Terms
Translator Notes
The laying on of hands (epitithēsan tas cheiras) conveys the Spirit — the physical gesture accompanies the spiritual gift. The reception of the Spirit is described without specifying its outward manifestation, though verse 18 implies something visible occurred that Simon could observe.
When Simon saw that the Spirit was given through the laying on of the apostles' hands, he offered them money,
KJV And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money,
Notes & Key Terms
Translator Notes
Simon 'saw' (idōn) something — the Spirit's reception had visible manifestations. His response reveals his fundamental misunderstanding: he treats the Spirit's power as a commodity that can be purchased, like a magical technique. The verb prosēnenken ('offered, brought forward') implies a formal business transaction. The word chrēmata ('money') derives from chraomai ('to use') — Simon sees the Spirit as a useful tool.
Declaring, Give me also this authority, that on whomsoever I lay hands, he may accept the Holy Ghost.
KJV Saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.
Notes & Key Terms
Translator Notes
Simon wants the exousian ('authority, power, right') to confer the Spirit — he seeks control over the distribution of divine power. This is the fundamental error: the Spirit is God's gift, not a human transaction. The term 'simony' — the buying or selling of spiritual offices or privileges — derives from this episode.
But Peter said to him, "May your silver perish with you, because you thought you could acquire the gift of God with money!
KJV But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.
Notes & Key Terms
Translator Notes
Peter's response is fierce: 'may your silver perish with you' (to argyrion sou syn soi eiē eis apōleian) is a conditional curse — may your money go to destruction, and you with it. The key theological principle: the gift of God (tēn dōrean tou theou) is exactly that — a gift (dōrea). It cannot be purchased (ktasthai, 'to acquire, to possess'). This verse draws a permanent line between God's grace and human commerce.
You have no part or share in this matter, for your heart is not right before God.
KJV Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.
Notes & Key Terms
Translator Notes
The phrase 'no part or share' (meris oude klēros) echoes the language of inheritance in Israel — Simon has no portion in the kingdom. The diagnosis is cardiovascular: 'your heart is not right' (hē kardia sou ouk estin eutheia, literally 'not straight') before God. The problem is not the outward act but the inward orientation.
Repent therefore of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you.
KJV Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.
Notes & Key Terms
Translator Notes
Peter offers repentance as a possibility, not a certainty — the phrase 'if possible' (ei ara) introduces genuine uncertainty about whether forgiveness is available for this particular sin. The word epinoia ('intent, thought, scheme') suggests a calculated plan, not a momentary impulse. Peter calls him to repent and pray, leaving the outcome to God.
Acts 8:23
εἰς γὰρ χολὴν πικρίας καὶ σύνδεσμον ἀδικίας ὁρῶ σε ὄντα.
For I see that you are full of bitter poison and bound by wickedness."
KJV For I perceive that thou art in the gall of bitterness, and in the bond of iniquity.
Notes & Key Terms
Translator Notes
Peter's diagnosis echoes Deuteronomy 29:18 (LXX), where Moses warns against 'a root bearing poisonous and bitter fruit' among the covenant people. The phrase 'gall of bitterness' (cholēn pikrias) and 'bond of iniquity' (syndesmon adikias) describe both Simon's internal condition (bitter poison) and his external bondage (chained by sin). Peter sees through Simon's profession of faith to the corruption beneath.
[TCR Cross-Reference] References Deuteronomy 29:18 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Simon answered, "Pray to the Lord for me yourselves, so that nothing of what you have said may come upon me."
KJV Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.
Notes & Key Terms
Translator Notes
Simon's response is ambiguous — he asks for prayer but does not repent himself. He asks Peter and John to pray for him rather than praying directly, and his concern is avoiding punishment rather than seeking transformation. Luke leaves Simon's fate unresolved; later patristic tradition (especially Irenaeus and Justin Martyr) developed extensive accounts of Simon as the arch-heretic.
After they had testified and spoken the word of the Lord, they returned to Jerusalem, proclaiming the good news in many Samaritan villages along the way.
KJV And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans.
Notes & Key Terms
Translator Notes
Peter and John expand the Samaritan mission on their return journey — they do not merely validate Philip's work but extend it. The phrase 'many villages of the Samaritans' (pollas kōmas tōn Samaritōn) shows the gospel spreading throughout the region, not limited to a single city. The Jewish apostles are now evangelizing Samaritans — a remarkable transformation from the attitudes described in Luke 9:52-54.
An angel of the Lord said to Philip, "Get up and go south to the road that goes down from Jerusalem to Gaza." (This is a desert road.)
KJV And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert.
Notes & Key Terms
Translator Notes
The divine direction shifts Philip from a successful urban ministry in Samaria to a deserted highway — God's priorities do not always match human expectations. The phrase kata mesēmbrian can mean 'toward the south' or 'at midday'; we follow the directional sense. The parenthetical 'this is desert' (hautē estin erēmos) may describe the road or the city of Gaza itself, which had been destroyed and rebuilt.
So he got up and went. And there was an Ethiopian man, a eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasury. He had come to Jerusalem to worship
KJV And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship,
Notes & Key Terms
Translator Notes
The Ethiopian eunuch represents multiple boundary-crossings. He is African (from the kingdom of Meroe, modern Sudan), a eunuch (castrated court officials served as trusted treasury administrators), and a God-fearer (he came to Jerusalem to worship but as a eunuch could not fully convert to Judaism per Deuteronomy 23:1). 'Candace' (Kandakēs) is not a personal name but the title of the queen mother who wielded executive power in the Meroitic kingdom, similar to 'Pharaoh' or 'Caesar.' His high position as treasurer (epi pasēs tēs gazēs, 'over all her treasury') indicates great authority and trust.
[TCR Cross-Reference] Draws on Deuteronomy 23:1. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Indeed, was returning, and sitting in his chariot read Esaias the prophet of old.
KJV Was returning, and sitting in his chariot read Esaias the prophet.
Notes & Key Terms
Translator Notes
The eunuch reads Isaiah aloud (ancient practice was to read aloud even when alone). His choice of Isaiah is significant — Isaiah 56:3-5 specifically promises eunuchs a place in God's house: 'I will give in my house and within my walls a monument and a name better than sons and daughters.' The eunuch's reading is a search for inclusion.
[TCR Cross-Reference] References Isaiah 56:3-5 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
The Spirit said to Philip, "Go over and join that chariot."
KJV Then the Spirit said unto Philip, Go near, and join thyself to this chariot.
Notes & Key Terms
Translator Notes
Now it is the Spirit (to pneuma) rather than the angel (v. 26) who directs Philip. The command kollēthēti ('join yourself to, attach yourself to, stay close to') suggests walking alongside the slowly moving chariot. Divine orchestration brings the right messenger to the right seeker at the right moment.
Philip ran up and heard him reading Isaiah the prophet and said, "Do you understand what you are reading?"
KJV And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest?
Notes & Key Terms
Translator Notes
Philip runs (prosdramōn) — urgency marks Spirit-directed encounters. His question creates a Greek wordplay: ginōskeis ha anaginōskeis ('do you know what you are reading?' — ginōskō and anaginōskō share the root gnō-). The question is not condescending but opens the door for dialogue.
He said, "How could I, unless someone guides me?" And he invited Philip to come up and sit with him.
KJV And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him.
Notes & Key Terms
Translator Notes
The eunuch's response is humble and eager — he recognizes his need for interpretation and welcomes a guide (hodēgēsei, 'will lead along the way'). The verb parekalesen ('invited, urged, encouraged') shows genuine desire for understanding. He invites Philip into his chariot — a foreigner climbing into a court official's chariot represents the breaking of social barriers.
Now the passage of Scripture he was reading was this: "Like a sheep he was led to the slaughter, and like a lamb silent before its shearer, so he does not open his mouth.
KJV The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth:
Notes & Key Terms
Translator Notes
The eunuch is reading Isaiah 53:7-8 (LXX), the heart of the Suffering Servant passage. The image of a lamb led to slaughter in silence is the defining portrait of redemptive suffering in the Old Testament. That this particular passage is what the eunuch happened to be reading when Philip arrived is presented as divine providence.
[TCR Cross-Reference] Draws on Isaiah 53:7-8. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
In his humiliation justice was denied him. Who can describe his generation? For his life is taken from the earth."
KJV In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth.
Notes & Key Terms
Translator Notes
The LXX of Isaiah 53:8 differs from the Hebrew in some details. 'In his humiliation his justice was taken away' (en tē tapeinōsei hē krisis autou ērthē) — the Servant was denied a fair trial. 'Who can describe his generation?' (tēn genean autou tis diēgēsetai) is ambiguous: it could refer to his descendants (he died without offspring), his lifespan (cut short), or the wickedness of his contemporaries. 'His life is taken from the earth' — a statement of violent death.
[TCR Cross-Reference] References Isaiah 53:7-8 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
The eunuch said to Philip, "I ask you, about whom does the prophet say this — about himself or about someone else?"
KJV And the eunuch answered and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man?
Notes & Key Terms
Translator Notes
The eunuch's question reflects genuine scholarly inquiry — who is the Suffering Servant? Jewish interpretation offered multiple answers: the prophet himself (Isaiah), the nation of Israel collectively, a future messiah, or a specific historical figure. The eunuch's question is the right question, and Philip is about to give the Christian answer.
Then Philip opened his mouth and, beginning from this Scripture, proclaimed the good news about Jesus to him.
KJV Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.
Notes & Key Terms
Translator Notes
The phrase 'opened his mouth' (anoixas to stoma autou) is a solemn introduction to important speech (cf. Matthew 5:2). Philip begins with the text the eunuch is reading and moves from there to Jesus — arxamenos apo tēs graphēs tautēs ('beginning from this Scripture'). The method is christological interpretation of the Old Testament: Isaiah 53 finds its fulfillment in Jesus. Luke does not record the content of Philip's explanation, but the result (v. 36) shows that it included instruction about baptism.
[TCR Cross-Reference] This verse quotes Isaiah 53 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
As they were going along the road, they came to some water, and the eunuch said, "Look, here is water! What prevents me from being baptized?"
KJV And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized?
Notes & Key Terms
Translator Notes
The eunuch's question 'What prevents me?' (ti kōlyei me) is deeply poignant. As a eunuch, he had been prevented from full participation in Israel's worship (Deuteronomy 23:1). His whole life has been defined by barriers. Now he asks whether there is a barrier to baptism — and the answer is no. The gospel removes the exclusions that the old covenant imposed. Finding water on a 'desert road' (v. 26) adds to the sense of divine provision.
[TCR Cross-Reference] Quotes Deuteronomy 23:1. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
He ordered the chariot to stop, and they both went down into the water — Philip and the eunuch — and Philip baptized him.
KJV And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him.
Notes & Key Terms
Translator Notes
Note: Verse 37 is absent from the SBLGNT and the earliest manuscripts. It appears in later manuscripts as the eunuch's confession of faith ('I believe that Jesus Christ is the Son of God') and was likely added by scribes who felt the baptism needed an explicit confession. We follow the critical text and omit it.
Both Philip and the eunuch go 'down into the water' (katebēsan amphoteroi eis to hydōr), suggesting immersion rather than sprinkling, though the text does not specify the precise method. The baptism of a eunuch — someone excluded from the assembly of Israel — is a powerful statement of the gospel's inclusive scope.
When they came up out of the water, the Spirit of the Lord carried Philip away, and the eunuch did not see him again but went on his way rejoicing.
KJV And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing.
Notes & Key Terms
Translator Notes
The verb hērpasen ('snatched away, carried off, caught up') describes a sudden, supernatural transportation — the same word used for Paul's rapture to the third heaven (2 Corinthians 12:2) and the catching up of the church (1 Thessalonians 4:17). The Spirit literally relocates Philip. The eunuch's response is joy (chairōn) — the characteristic mark of genuine conversion in Acts. He continues his journey to Ethiopia, presumably carrying the gospel with him. Church tradition credits him with founding the Ethiopian church.
But Philip found himself at Azotus, and as he passed through, he proclaimed the good news in all the towns until he came to Caesarea.
KJV But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.
Notes & Key Terms
Translator Notes
Azotus (the Greek name for the old Philistine city of Ashdod) is on the Mediterranean coast, about 20 miles north of Gaza. Philip evangelizes along the coastal plain northward to Caesarea, the major Roman administrative center, where he apparently settles (cf. 21:8, where Paul visits 'Philip the evangelist' in Caesarea). The gospel now has a foothold on the coast, opening a corridor from Jerusalem to the wider Mediterranean world.