Greek Text · Translation · Interlinear · Discourse Structure

The Acts of the Apostles, Chapter 8ΠΡΑΞΕΙΣ ΑΠΟΣΤΟΛΩΝ Η′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

1

Σαῦλος δὲ ἦν συνευδοκῶν τῇ ἀναιρέσει αὐτοῦ. Ἐγένετο δὲ ἐν ἐκείνῃ τῇ ἡμέρᾳ διωγμὸς μέγας ἐπὶ τὴν ἐκκλησίαν τὴν ἐν Ἱεροσολύμοις· πάντες δὲ διεσπάρησαν κατὰ τὰς χώρας τῆς Ἰουδαίας καὶ Σαμαρείας πλὴν τῶν ἀποστόλων.

But Saul was consenting to his execution. And on that day a great persecution arose against the church in Jerusalem, and all were scattered throughout the regions of Judea and Samaria, except the apostles.

Continuation / narrative pivotδέThe verse pivots from Stephen's death (7:60) to the wider persecution. The double δέ — first introducing Saul's complicity (resuming 7:58), then the persecution itself — produces an ominous accumulation. The passive διεσπάρησαν ('were scattered') frames persecution as providential dispersal; the exception πλὴν τῶν ἀποστόλων will require explanation in what follows.
ΣαῦλοςSaulNominativesubjectΣαῦλος: Hebrew Sha'ul, Hellenized; the future Paul is introduced at 7:58 and resurfaces here as endorsing Stephen's execution.
δέbut / andpost-positive connective (mild adversative/continuative)
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (periphrastic imperfect with συνευδοκῶν)→ progressive imperfect (ongoing state)εἰμί: copula forming periphrastic tense with the participle.
συνευδοκῶνconsenting to / approvingPres Act Ptcp Nom Sg Masc · συνευδοκέωperiphrastic participle (with ἦν)→ progressive imperfect (sustained approval)συνευδοκέω: 'consent with, approve of'; compounded συν- + εὐδοκέω; here of willing participation in execution (cf. Rom 1:32; Lk 11:48).
τῇtheDativearticle
ἀναιρέσειexecution / killingDativedative of object (συνευδοκέω + dat.)ἀναίρεσις: 'taking up and away, removal, killing'; here the execution of Stephen; from ἀναιρέω ('take away, kill').
αὐτοῦhisGenitiveobjective genitive (whose killing)
Ἐγένετοthere arose / it happenedAor Mid Indic 3 Sg · γίνομαιmain verb (Semitic ἐγένετο δέ narrative formula)→ constative aorist (single event)γίνομαι: 'come to be, happen'; ἐγένετο + δέ is a Lukan Semitism echoing Hebrew וַיְהִי (wayyehi).
δέand / nowpost-positive connective (narrative continuation)
ἐνonpreposition + dative (temporal)
ἐκείνῃthatDativeattributive demonstrative adjective
τῇtheDativearticle
ἡμέρᾳdayDativedative of time (temporal frame)ἡμέρα: 'day'; 'on that day' anchors the persecution to Stephen's martyrdom.
διωγμὸςpersecutionNominativesubject (of ἐγένετο)διωγμός: 'pursuit, persecution'; from διώκω ('pursue, persecute'); only here in Acts; frequent in Paul (Rom 8:35; 2 Cor 12:10; 2 Tim 3:11).
μέγαςgreatNominativepredicate adjective (with ἐγένετο)μέγας: 'great, intense'; emphasizes the severity of the persecution.
ἐπὶagainstpreposition + accusative (hostile direction)
τὴνtheAccusativearticle
ἐκκλησίανchurch / assemblyAccusativeobject of ἐπί (target of persecution)ἐκκλησία: 'assembly, congregation'; in LXX the assembly of Israel; in Acts the new covenant community; first mention of persecution specifically against 'the church.'
τὴνtheAccusativearticle (modifying participial phrase)
ἐνinpreposition + dative (locative)
ἹεροσολύμοιςJerusalemDativeobject of ἐν (location)Ἱεροσόλυμα: the Hellenized neuter plural of Jerusalem; Acts uses both this form and the indeclinable Ἰερουσαλήμ.
πάντεςallNominativesubject (of διεσπάρησαν)πᾶς: 'all, every'; the universality sets up the exception clause.
δέandpost-positive connective
διεσπάρησανwere scatteredAor Pass Indic 3 Pl · διασπείρωmain verb→ constative aorist (decisive scattering)διασπείρω: 'scatter throughout'; the noun διασπορά ('diaspora') is cognate; the passive suggests providential agency behind the persecution.
κατὰthroughoutpreposition + accusative (distributive extent)
τὰςtheAccusativearticle
χώραςregions / countrysideAccusativeobject of κατάχώρα: 'land, region, country'; the scattering is geographically extensive.
τῆςofGenitivearticle
ἸουδαίαςJudeaGenitivegenitive of apposition (specifying regions)Ἰουδαία: Judea; paired with Samaria here as in Acts 1:8.
καὶandcoordinating conjunction
ΣαμαρείαςSamariaGenitivegenitive of apposition (coordinated)Σαμάρεια: Samaria; the territory between Judea and Galilee, historically at enmity with Jews; its mention here fulfils Acts 1:8.
πλὴνexceptexceptive conjunctionπλήν: 'except, however'; marks the striking exception — the apostles remain in the epicenter of danger.
τῶνtheGenitivearticle
ἀποστόλωνapostlesGenitivegenitive after πλήν (excepted group)ἀπόστολος: 'sent one, apostle'; the Twelve remain in Jerusalem, perhaps to maintain the mother-church and provide continuity.
2

Συνεκόμισαν δὲ τὸν Στέφανον ἄνδρες εὐλαβεῖς καὶ ἐποίησαν κοπετὸν μέγαν ἐπ᾽ αὐτῷ.

Devout men buried Stephen and made great lamentation over him.

Elaboration (contrasting respect)δέA brief, dignified aside: while the persecution scatters, some devout men nonetheless give Stephen honorable burial and public mourning. The contrast with the violence of vv.1, 3 is marked. The 'devout men' (εὐλαβεῖς) are probably diaspora Jews who respected Stephen even if they did not follow Jesus.
Συνεκόμισανcarried together / buriedAor Act Indic 3 Pl · συγκομίζωmain verb→ constative aorist (single act of burial)συγκομίζω: 'carry together, gather up for burial'; a hapax in the NT; in classical Greek and LXX used for gathering crops and for burial.
δέand / nowpost-positive connective
τὸνtheAccusativearticle
ΣτέφανονStephenAccusativedirect objectΣτέφανος: 'crown'; the first Christian martyr; his name is appropriately that of honor.
ἄνδρεςmenNominativesubject (delayed for emphasis)ἀνήρ: 'man'; the subject is placed after the verb, foregrounding the act of burial.
εὐλαβεῖςdevout / God-fearingNominativepredicate adjective (characterizing ἄνδρες)εὐλαβής: 'taking hold carefully, devout'; in Luke-Acts describes pious Jews (Lk 2:25; Acts 2:5; 22:12); these may be diaspora Jews who honored Stephen.
καὶandcoordinating conjunction
ἐποίησανmadeAor Act Indic 3 Pl · ποιέωmain verb (coordinated action)→ constative aoristποιέω: 'do, make'; the idiom ποιέω κοπετόν ('make lamentation') is a Semitic construction.
κοπετὸνlamentation / mourningAccusativedirect object (of ἐποίησαν)κοπετός: 'beating of the breast, loud lamentation'; from κόπτω ('strike, beat'); a strong term for public grief, used in LXX for mourning the dead (Gen 50:10; Zech 12:10).
μέγανgreatAccusativeattributive adjective (modifying κοπετόν)μέγας: 'great'; heightens the intensity of the mourning.
ἐπ᾽over / forpreposition + dative (reference/concern)
αὐτῷhimDativeobject of ἐπί (person mourned)
3

Σαῦλος δὲ ἐλυμαίνετο τὴν ἐκκλησίαν κατὰ τοὺς οἴκους εἰσπορευόμενος, σύρων τε ἄνδρας καὶ γυναῖκας παρεδίδου εἰς φυλακήν.

But Saul was ravaging the church, entering house after house, and dragging off men and women, he was committing them to prison.

Contrast (violence against the dignitaries' mourning)δέThe imperfect tenses — ἐλυμαίνετο, εἰσπορευόμενος, παρεδίδου — paint a sustained, repeated campaign of violence against the church, house to house. The conative or iterative imperfect emphasizes ongoing destruction. Saul's brutality here is the darkest point before the Damascus Road (ch.9).
ΣαῦλοςSaulNominativesubjectΣαῦλος: Saul; now the subject of sustained persecution, anticipating his conversion in ch.9.
δέbutpost-positive connective (adversative)
ἐλυμαίνετοwas ravaging / destroyingImpf Mid Indic 3 Sg · λυμαίνομαιmain verb→ iterative imperfect (repeated, sustained destruction)λυμαίνομαι: 'ravage, destroy, outrage'; a strong word used in the LXX for wild beasts tearing prey (Ps 80:13 LXX); Paul later recalls this very term (Gal 1:13 ἐπόρθουν).
τὴνtheAccusativearticle
ἐκκλησίανchurchAccusativedirect objectἐκκλησία: 'assembly, church'; the object of Saul's violence.
κατὰhouse by / throughoutpreposition + accusative (distributive)
τοὺςtheAccusativearticle
οἴκουςhousesAccusativeobject of κατά (distributive: house by house)οἶκος: 'house, household'; κατὰ τοὺς οἴκους = 'house by house, from house to house'; early Christians met in homes.
εἰσπορευόμενοςenteringPres Mid Ptcp Nom Sg Masc · εἰσπορεύομαιcircumstantial participle (manner)→ imperfective aspect (repeated action)εἰσπορεύομαι: 'enter, go into'; the present tense emphasizes repeated entries.
σύρωνdraggingPres Act Ptcp Nom Sg Masc · σύρωcircumstantial participle (manner/means)→ imperfective aspect (violent, repeated action)σύρω: 'drag, haul'; a forceful verb — used of dragging people away violently (Acts 14:19; 17:6; Rev 12:4).
τεbothenclitic connective (τε ... καί: correlative)
ἄνδραςmenAccusativedirect object (of σύρων)ἀνήρ: 'man'; paired with γυναῖκας to indicate the comprehensive scope of the persecution — neither sex was spared.
καὶandcoordinating conjunction (completing τε)
γυναῖκαςwomenAccusativedirect object (coordinated with ἄνδρας)γυνή: 'woman, wife'; the inclusion of women marks the totality of Saul's campaign.
παρεδίδουwas handing over / committingImpf Act Indic 3 Sg · παραδίδωμιmain verb (second of double imperfect)→ iterative imperfect (repeated judicial consignment)παραδίδωμι: 'hand over, deliver up'; used for handing over prisoners to authorities; the same verb describes Judas betraying Jesus.
εἰςtopreposition + accusative (goal/destination)
φυλακήνprisonAccusativeobject of εἰς (destination)φυλακή: 'guard, prison, watch'; here the place of confinement.
4

Οἱ μὲν οὖν διασπαρέντες διῆλθον εὐαγγελιζόμενοι τὸν λόγον.

Now those who were scattered went about preaching the word.

Inferential summary / transitionμὲν οὖνThe μὲν οὖν combination is a Lukan transitional marker, moving from the previous scene to a summary and then to the next episode. The aorist participle διασπαρέντες picks up the passive διεσπάρησαν of v.1, confirming that the scattering becomes the vehicle for the word's spread. Preaching the word is the natural activity of the scattered: persecution achieves the opposite of its intent.
Οἱthe (ones)Nominativearticle (substantivizing the participle)
μὲνindeed / on the one handanticipatory particle (μὲν οὖν transition)
οὖνtherefore / theninferential/transitional particleοὖν: 'therefore, then'; with μέν forms a Lukan transitional idiom (μὲν οὖν), appearing at narrative seams in Acts (1:6, 18; 2:41; 5:41, etc.).
διασπαρέντεςhaving been scatteredAor Pass Ptcp Nom Pl Masc · διασπείρωsubstantival participle (subject of διῆλθον)→ constative aorist (antecedent scattering)διασπείρω: picking up v.1; the scattered become the missionaries.
διῆλθονwent through / went aboutAor Act Indic 3 Pl · διέρχομαιmain verb→ constative aorist (summary of widespread activity)διέρχομαι: 'go through, travel through'; implies wide geographic movement — the scattered disciples are en route, and the route becomes their pulpit.
εὐαγγελιζόμενοιpreaching / proclaiming good newsPres Mid Ptcp Nom Pl Masc · εὐαγγελίζωcircumstantial participle (manner/purpose)→ imperfective aspect (ongoing proclamation)εὐαγγελίζω: 'announce good news'; Luke's preferred verb for gospel proclamation; the present tense alongside the aorist main verb creates an iterative picture of continuous preaching.
τὸνtheAccusativearticle
λόγονwordAccusativedirect object (of εὐαγγελιζόμενοι)λόγος: 'word'; in Acts 'the word' (ὁ λόγος) is a near-technical term for the gospel message (Acts 4:4; 6:4; 8:4, 14, 25; etc.).
5

Φίλιππος δὲ κατελθὼν εἰς τὴν πόλιν τῆς Σαμαρείας ἐκήρυσσεν αὐτοῖς τὸν Χριστόν.

Philip went down to the city of Samaria and was proclaiming the Christ to them.

Specification (first missionary example)δέPhilip, one of the Seven (6:5), is the first named example of the scattered missionaries. His going 'down' to Samaria is geographically accurate (Jerusalem is at elevation). The imperfect ἐκήρυσσεν suggests ongoing proclamation. 'The Christ' (τὸν Χριστόν) signals Philip is making an explicitly messianic claim — that Jesus is the Messiah — a claim with particular force in Samaria, which had its own messianic expectations.
ΦίλιπποςPhilipNominativesubjectΦίλιππος: one of the Seven deacons (6:5); 'Philip the Evangelist' (21:8); not the apostle Philip.
δέand / nowpost-positive connective (specification/advance)
κατελθὼνhaving gone downAor Act Ptcp Nom Sg Masc · κατέρχομαιcircumstantial participle (temporal: antecedent action)→ constative aorist (prior movement)κατέρχομαι: 'go down, come down'; Jerusalem sits on high ground; descent to Samaria is geographically accurate.
εἰςto / intopreposition + accusative (goal)
τὴνtheAccusativearticle
πόλινcityAccusativeobject of εἰςπόλις: 'city'; the city of Samaria — likely the Hellenistic city of Sebaste (Samaria), rebuilt by Herod the Great; some read it as Sychar or a generic 'a city.'
τῆςofGenitivearticle
ΣαμαρείαςSamariaGenitivegenitive of apposition / identificationΣαμάρεια: the region and its main city; the Samaritans were semi-Jewish, worshipping at Gerizim; John 4 prepares for this mission; Acts 1:8 had named Samaria as the second sphere.
ἐκήρυσσενwas proclaimingImpf Act Indic 3 Sg · κηρύσσωmain verb→ iterative imperfect (repeated, ongoing proclamation)κηρύσσω: 'herald, proclaim'; the language of a herald making a public announcement; the imperfect signals the ongoing nature of Philip's preaching ministry.
αὐτοῖςto themDativedative of indirect object
τὸνtheAccusativearticle
ΧριστόνChrist / the MessiahAccusativedirect objectΧριστός: 'Anointed, Messiah'; the article makes this a title — 'the Messiah' — rather than a mere name; Philip's message identifies Jesus as the Samaritans' expected Taheb (Messiah).
6

Προσεῖχον δὲ οἱ ὄχλοι τοῖς λεγομένοις ὑπὸ τοῦ Φιλίππου ὁμοθυμαδὸν ἐν τῷ ἀκούειν αὐτοὺς καὶ βλέπειν τὰ σημεῖα ἃ ἐποίει.

And the crowds with one accord paid attention to what was being said by Philip, as they heard and saw the signs that he was doing.

Result / responseδέThe crowd's unanimous attention (ὁμοθυμαδόν — a favorite Lukan word for corporate unity, Acts 1:14; 2:1, 46; 4:24; 5:12) is the immediate effect of Philip's preaching backed by signs. The combination of hearing word (ἀκούειν) and seeing signs (βλέπειν σημεῖα) is the Lukan pattern: word and deed confirm each other.
Προσεῖχονwere paying attentionImpf Act Indic 3 Pl · προσέχωmain verb→ iterative/progressive imperfect (sustained attention)προσέχω: 'hold toward, pay attention, heed'; in Acts often of receptive hearing (8:10, 11; 16:14).
δέandpost-positive connective
οἱtheNominativearticle
ὄχλοιcrowdsNominativesubjectὄχλος: 'crowd, multitude'; plural here underscores the large numbers attracted.
τοῖςto the (things)Dativearticle (substantivizing participle)
λεγομένοιςbeing saidPres Pass Ptcp Dat Pl Neut · λέγωsubstantival participle (object of προσέχω)→ imperfective aspect (ongoing proclamation)λέγω: the content of Philip's preaching; the passive underscores the word as divine message delivered through Philip.
ὑπὸbypreposition + genitive (agent with passive)
τοῦtheGenitivearticle
ΦιλίππουPhilipGenitivegenitive of agent (ὑπό + gen.)Φίλιππος: the evangelist; named as agent of the word.
ὁμοθυμαδόνwith one accord / unanimouslyadverb (manner)ὁμοθυμαδόν: 'with one mind/purpose'; a Lukan favorite for corporate unity (11x in Acts; once elsewhere in NT, Rom 15:6); signals the unanimity of the Samaritan response.
ἐνin / aspreposition + dative (temporal/circumstantial)
τῷtheDativearticle (articular infinitive)
ἀκούεινhearingPres Act Inf · ἀκούωarticular infinitive (temporal: 'as they heard')→ imperfective aspect (progressive hearing)ἀκούω: 'hear'; paired with βλέπειν — reception of the word through both ears and eyes.
αὐτοὺςthemAccusativeaccusative subject of infinitive
καὶandcoordinating conjunction
βλέπεινseeingPres Act Inf · βλέπωarticular infinitive (coordinated with ἀκούειν)→ imperfective aspectβλέπω: 'see, behold'; the visible miracles complement the audible word.
τὰtheAccusativearticle
σημεῖαsignsAccusativedirect object (of βλέπειν)σημεῖον: 'sign, miracle'; in Acts always positive — authenticating miracles of the kingdom; contrast with Simon's 'magic' (μαγεία, v.11).
whichAccusativerelative pronoun (direct object of ἐποίει)
ἐποίειhe was doingImpf Act Indic 3 Sg · ποιέωverb of relative clause→ iterative imperfect (ongoing miracle-working)ποιέω: 'do, perform'; the imperfect matches the crowd's progressive attention — miracles keep happening.
7

πολλοὶ γὰρ τῶν ἐχόντων πνεύματα ἀκάθαρτα βοῶντα φωνῇ μεγάλῃ ἐξήρχοντο, πολλοὶ δὲ παραλελυμένοι καὶ χωλοὶ ἐθεραπεύθησαν.

For unclean spirits, crying out with a loud voice, came out of many who had them, and many who were paralyzed or lame were healed.

Explanation / groundγάρThis verse gives the specific content of the 'signs' in v.6 — two categories of healing that authenticate Philip's mission: exorcisms and physical cures. The γάρ is explanatory, unpacking what the crowds were witnessing. The structure mirrors Acts 5:16 (the Jerusalem ministry).
πολλοὶmanyNominativesubject (of ἐξήρχοντο)πολύς: 'many, much'; modifying the unexpressed subject — 'unclean spirits' come out of many people.
γάρforpost-positive causal/explanatory conjunctionγάρ: 'for, because'; here explanatory, specifying what the 'signs' consisted of.
τῶνof thoseGenitivearticle (substantivizing participle)
ἐχόντωνhavingPres Act Ptcp Gen Pl Masc · ἔχωsubstantival participle (partitive genitive with πολλοί)→ imperfective aspectἔχω: 'have, hold'; the participle describes the demon-possessed — 'those who had unclean spirits.'
πνεύματαspiritsAccusativedirect object (of ἐχόντων)πνεῦμα: 'spirit, breath, wind'; here in the sense of an unclean spiritual entity.
ἀκάθαρταuncleanAccusativeattributive adjectiveἀκάθαρτος: 'unclean, impure'; the standard NT descriptor for evil spirits (Mark 1:23 etc.).
βοῶνταcrying outPres Act Ptcp Acc Pl Neut · βοάωcircumstantial participle (manner of exiting)→ imperfective aspectβοάω: 'cry out, shout'; demons cry out at exorcism throughout the Synoptics and Acts (Mk 1:23, 26; 3:11; Acts 19:28).
φωνῇwith a voiceDativedative of mannerφωνή: 'voice, sound'; φωνῇ μεγάλῃ = 'with a loud voice,' a frequent LXX-influenced expression.
μεγάλῃloud / greatDativeattributive adjectiveμέγας: 'great'; combined with φωνή emphasizes the dramatic, public nature of the exorcisms.
ἐξήρχοντοwere coming outImpf Mid Indic 3 Pl · ἐξέρχομαιmain verb→ iterative imperfect (multiple exorcisms)ἐξέρχομαι: 'go out, come out'; the standard verb for demonic expulsion in the NT.
πολλοὶmanyNominativesubject (of ἐθεραπεύθησαν)πολύς: 'many'; second use in verse, parallel structure for the healings.
δέand / butpost-positive connective (coordinate)
παραλελυμένοιparalyzedPerf Pass Ptcp Nom Pl Masc · παραλύωsubstantival participle (subject coordinate)→ intensive perfect (state of paralysis)παραλύω: 'loose beside, paralyze'; the perfect describes an established, chronic condition — now reversed by healing.
καὶandcoordinating conjunction
χωλοὶlameNominativesubject (coordinate with παραλελυμένοι)χωλός: 'lame, crippled'; echoes the messianic healings of Isa 35:6 ('the lame shall leap').
ἐθεραπεύθησανwere healedAor Pass Indic 3 Pl · θεραπεύωmain verb→ constative aorist (completed healings)θεραπεύω: 'heal, cure, serve'; used throughout the Gospels and Acts for miraculous healing.
8

ἐγένετο δὲ πολλὴ χαρὰ ἐν τῇ πόλει ἐκείνῃ.

So there was much joy in that city.

ResultδέA brief summary statement capping the Samaritan response: the exorcisms and healings produce city-wide joy. χαρά ('joy') is a Lukan hallmark (Lk 2:10; 24:52; Acts 13:52; 15:3); it is frequently the fruit of the gospel's arrival, bracketing the episode with rejoicing.
ἐγένετοthere was / it came aboutAor Mid Indic 3 Sg · γίνομαιmain verb (existential)→ constative aoristγίνομαι: 'come to be, happen'; the Semitic narrative formula (cf. v.1).
δέand / sopost-positive connective
πολλὴgreat / muchNominativepredicate adjective (with ἐγένετο)πολύς: 'much, great'; heightens the intensity of the communal joy.
χαρὰjoyNominativesubject (of ἐγένετο)χαρά: 'joy'; a key Lukan theme — the fruit of the gospel's arrival and miracles; cf. Acts 13:52; 15:3.
ἐνinpreposition + dative (locative)
τῇtheDativearticle
πόλειcityDativeobject of ἐν (location)πόλις: 'city'; here = Samaria, the city of v.5; the joy is city-wide — a communal, public transformation.
ἐκείνῃthatDativeattributive demonstrative adjective
9

Ἀνὴρ δέ τις ὀνόματι Σίμων προϋπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστάνων τὸ ἔθνος τῆς Σαμαρείας, λέγων εἶναί τινα ἑαυτὸν μέγαν,

But a certain man named Simon had previously been practicing magic in the city and astounding the nation of Samaria, claiming to be someone great,

Contrast / complication (foil)δέSimon is introduced as the foil for Philip. The pluperfect-like force of προϋπῆρχεν ('had previously been') marks his long-standing influence before Philip's arrival. Three participles — μαγεύων (practicing magic), ἐξιστάνων (astounding), λέγων (claiming) — build a vivid picture of his self-promoting spectacle. The indirect statement λέγων εἶναί τινα ἑαυτὸν μέγαν ('claiming to be someone great') is ironically undercut by what follows.
Ἀνὴρa manNominativesubjectἀνήρ: 'man'; the indefinite article construction (ἀνήρ τις) introduces Simon as a new character.
δέbut / nowpost-positive connective (contrasting introduction)
τιςa certainNominativeindefinite pronoun (attributive)
ὀνόματιnamed / by nameDativedative of reference (name-dative idiom)ὄνομα: 'name'; ὀνόματι + name is a Lukan formula (Lk 1:27; 2:25; Acts 5:1; 9:10 etc.).
ΣίμωνSimonNominativeapposition (name in apposition after ὀνόματι)Σίμων: later known as Simon Magus; a figure about whom considerable patristic tradition developed (Justin, Irenaeus); here introduced factually.
προϋπῆρχενhad previously beenImpf Act Indic 3 Sg · προϋπάρχωmain verb→ imperfect (prior, long-standing activity)προϋπάρχω: 'exist or be before'; with the participles indicates Simon's pre-existing activity before Philip's arrival; a rare verb (Lk 23:12; here only in NT).
ἐνinpreposition + dative (locative)
τῇtheDativearticle
πόλειcityDativeobject of ἐνπόλις: 'city'; the same Samaritan city as v.5 — Simon and Philip occupy the same stage.
μαγεύωνpracticing magicPres Act Ptcp Nom Sg Masc · μαγεύωsupplementary participle (with προϋπῆρχεν)→ imperfective aspect (ongoing practice)μαγεύω: 'practice magic'; from μάγος (Magi, magician); only here in the NT; gives the name 'Magus' to Simon.
καὶandcoordinating conjunction
ἐξιστάνωνastounding / amazingPres Act Ptcp Nom Sg Masc · ἐξίστημιsupplementary participle (coordinate with μαγεύων)→ imperfective aspectἐξίστημι: 'put out of place, astonish, amaze'; used both of legitimate wonder at miracles (Acts 2:7, 12; 8:13) and here of Simon's fraudulent amazements — the very word will recur for Simon's own astonishment at Philip (v.13).
τὸtheAccusativearticle
ἔθνοςnation / peopleAccusativedirect object (of ἐξιστάνων)ἔθνος: 'nation, people, ethnic group'; used here of the Samaritan people, not the Gentiles in the technical Pauline sense.
τῆςofGenitivearticle
ΣαμαρείαςSamariaGenitivegenitive of identificationΣαμάρεια: the Samaritan people; Simon's sphere of influence is regional.
λέγωνsaying / claimingPres Act Ptcp Nom Sg Masc · λέγωsupplementary participle (coordinate)→ imperfective aspect (repeated self-promotion)λέγω: here 'claim, assert'; introduces the indirect statement of Simon's self-exaltation.
εἶναίto bePres Act Inf · εἰμίinfinitive (indirect statement after λέγων)εἰμί: copula; the infinitive in indirect discourse with an accusative subject (ἑαυτόν).
τιναsomeoneAccusativepredicate accusative (in indirect statement)
ἑαυτὸνhimselfAccusativeaccusative subject of indirect statement (reflexive)ἑαυτόν: reflexive pronoun; Simon boasts about himself — a self-elevating claim opposed to the Christocentric proclamation of the apostles.
μέγανgreatAccusativepredicate accusative (describing τινα)μέγας: 'great'; echoes v.10's 'Great Power'; the claim to greatness is the essence of Simon's error.
10

ᾧ προσεῖχον πάντες ἀπὸ μικροῦ ἕως μεγάλου λέγοντες· Οὗτός ἐστιν ἡ δύναμις τοῦ θεοῦ ἡ καλουμένη Μεγάλη.

They all paid attention to him, from the smallest to the greatest, saying, 'This man is the power of God that is called Great.'

Elaboration (scope of Simon's influence)The relative pronoun ᾧ extends Simon's introduction. 'From the smallest to the greatest' (ἀπὸ μικροῦ ἕως μεγάλου) is a merism for universal acceptance. The crowd's acclamation — 'the power of God called Great' (ἡ δύναμις τοῦ θεοῦ ἡ καλουμένη Μεγάλη) — is a technical title; later Gnostic and Samaritan sources associate Simon with the divine power called 'the Great Power.' Luke reports the title as given (καλουμένη, 'called') without endorsing it.
to whom / to himDativerelative pronoun (dative of object with προσεῖχον)
προσεῖχονwere paying attentionImpf Act Indic 3 Pl · προσέχωmain verb→ iterative imperfect (long-established attention)προσέχω: the same verb as v.6 for the crowds heeding Philip — the parallel is deliberate, preparing the contrast.
πάντεςallNominativesubjectπᾶς: 'all'; the universality of Simon's hold on Samaria makes the coming reversal (v.12) the more dramatic.
ἀπὸfrompreposition + genitive (range: from … to …)
μικροῦsmall / leastGenitivegenitive (lower end of merism)μικρός: 'small, little'; with ἕως μεγάλου forms a merism for 'everyone without exception' (cf. Jer 6:13 LXX; Acts 26:22; Rev 11:18).
ἕωςto / up topreposition (range complement: ἀπό … ἕως)
μεγάλουgreat / greatestGenitivegenitive (upper end of merism)μέγας: the same root as Simon's self-claim (v.9) and as the 'great power' title; ironic that 'the great' also pay him homage.
λέγοντεςsayingPres Act Ptcp Nom Pl Masc · λέγωcircumstantial participle (manner of their attention)→ imperfective aspectλέγω: introduces the crowd's acclamation.
ΟὗτόςThis one / This manNominativesubject (of εἶναι/ἐστιν)οὗτος: demonstrative pronoun pointing to Simon; the emphatic demonstrative lends the acclamation a confessional tone.
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb (equative/identification)→ gnomic/identificatory presentεἰμί: copula of identification; the crowd is making a theological claim about Simon's nature.
theNominativearticle
δύναμιςpowerNominativepredicate nominativeδύναμις: 'power, might, power-being'; in some ancient Gnostic/Samaritan systems, 'the Power' (δύναμις) was a technical term for a divine hypostasis; the crowd identifies Simon with it.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of source/belongingθεός: 'God'; the crowd ascribes divine origin or nature to Simon's power.
the (one)Nominativearticle (modifying participle)
καλουμένηcalledPres Pass Ptcp Nom Sg Fem · καλέωattributive participle (modifying ἡ δύναμις)→ imperfective aspect (current name/title)καλέω: 'call, name'; the passive suggests this is the recognized designation — 'called [by others] the Great Power.'
ΜεγάληGreatNominativepredicate adjective/name (the title)μεγάλη: 'great'; the technical title, possibly connected to Samaritan or proto-Gnostic divine-power speculation; Justin Martyr (1 Apol. 26) knew this tradition.
11

προσεῖχον δὲ αὐτῷ διὰ τὸ ἱκανῷ χρόνῳ ταῖς μαγείαις ἐξεστακέναι αὐτούς.

And they had been paying attention to him because for a long time he had amazed them with his magic arts.

Explanation / causalδέA resumptive explanation of v.10's attention, now with a causal infinitival phrase (διὰ τό + perfect infinitive). The perfect ἐξεστακέναι underscores the enduring effect of Simon's sorceries — a long-established pattern, now about to be broken by Philip. The verse closes Simon's pre-Philip portrait before v.12's reversal.
προσεῖχονwere paying attentionImpf Act Indic 3 Pl · προσέχωmain verb→ iterative imperfectπροσέχω: third occurrence of this verb (vv.6, 10, 11); the repetition creates an ironic ring around Simon's hold on Samaria.
δέandpost-positive connective
αὐτῷto himDativedative of object (προσέχω + dat.)
διὰbecause ofpreposition + accusative articular infinitive (causal)διά: with the accusative articular infinitive (διὰ τό + inf.) = 'because'; a standard NT causal construction.
τὸtheAccusativearticle (articular infinitive)
ἱκανῷa long / sufficientDativedative of time (duration)ἱκανός: 'sufficient, considerable'; ἱκανῷ χρόνῳ = 'for a considerable/long time'; Luke uses ἱκανός frequently (Lk 7:6; 8:27; Acts 9:23; 14:3; 27:9).
χρόνῳtimeDativedative of time (duration)χρόνος: 'time'; the long duration emphasizes how deeply entrenched Simon's influence was.
ταῖςtheDativearticle
μαγείαιςmagic arts / sorceriesDativedative of means (instrument of amazing them)μαγεία: 'magic, sorcery'; plural of the art or its individual acts; cognate with μαγεύω (v.9); only here in the NT.
ἐξεστακέναιto have amazedPerf Act Inf · ἐξίστημιinfinitive (in articular infinitive phrase, subject of causal διά τό)→ intensive perfect (resultant state of astonishment)ἐξίστημι: the same verb as v.9 (ἐξιστάνων); the perfect infinitive underscores the enduring effect of Simon's sorcery on the population.
αὐτούςthemAccusativeaccusative subject of infinitive
12

ὅτε δὲ ἐπίστευσαν τῷ Φιλίππῳ εὐαγγελιζομένῳ περὶ τῆς βασιλείας τοῦ θεοῦ καὶ τοῦ ὀνόματος Ἰησοῦ Χριστοῦ, ἐβαπτίζοντο ἄνδρες τε καὶ γυναῖκες.

But when they believed Philip as he preached good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.

Contrast / reversalδέThe temporal clause ὅτε ἐπίστευσαν marks the decisive break from Simon's domination. The double content of Philip's preaching — 'the kingdom of God and the name of Jesus Christ' — is the fullest summary of the gospel in this chapter. The passive ἐβαπτίζοντο indicates ongoing baptisms as people believed. 'Men and women' (ἄνδρες τε καὶ γυναῖκες) deliberately mirrors v.3 — the same grouping that Saul dragged to prison now receives baptism.
ὅτεwhentemporal conjunctionὅτε: 'when'; introduces the decisive moment of the Samaritans' faith-response.
δέbut / andpost-positive connective (adversative/contrastive)
ἐπίστευσανthey believedAor Act Indic 3 Pl · πιστεύωverb of temporal clause→ constative aorist (decisive act of faith)πιστεύω: 'believe, trust'; + dative (τῷ Φιλίππῳ) = believe the message of; a fundamental soteriological act.
τῷtheDativearticle
ΦιλίππῳPhilipDativedative of object (πιστεύω + dat.)Φίλιππος: belief is directed toward Philip as herald — i.e., toward the message he brings.
εὐαγγελιζομένῳproclaiming good newsPres Mid Ptcp Dat Sg Masc · εὐαγγελίζωattributive/circumstantial participle (modifying Φιλίππῳ)→ imperfective aspectεὐαγγελίζω: 'announce good news'; the participle describes Philip in action — the message is the content of the faith.
περὶabout / concerningpreposition + genitive (content of proclamation)
τῆςtheGenitivearticle
βασιλείαςkingdomGenitiveobject of περίβασιλεία: 'reign, kingdom'; 'the kingdom of God' is Jesus' core proclamation (Mk 1:15; Acts 1:3; 28:31), here alongside the name of Jesus as dual content of the gospel.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of possession/identificationθεός: God; the kingdom belongs to and is established by God.
καὶandcoordinating conjunction
τοῦtheGenitivearticle
ὀνόματοςnameGenitiveobject of περί (coordinated)ὄνομα: 'name'; 'the name of Jesus Christ' encapsulates the person and authority of Jesus; baptism is 'in the name' (v.16).
ἸησοῦJesusGenitivegenitive (name in apposition)Ἰησοῦς: the personal name of the Messiah.
ΧριστοῦChristGenitiveapposition to ἸησοῦΧριστός: 'Anointed'; the title identifies Jesus as the Messiah.
ἐβαπτίζοντοwere being baptizedImpf Pass Indic 3 Pl · βαπτίζωmain verb→ iterative imperfect (repeated baptisms as each believed)βαπτίζω: 'dip, immerse, baptize'; the imperfect shows ongoing baptisms — each new believer was baptized; the passive may reflect divine endorsement.
ἄνδρεςmenNominativesubject (of ἐβαπτίζοντο)ἀνήρ: deliberately echoes v.3's ἄνδρας — those Saul dragged to prison now receive baptism.
τεbothenclitic connective (τε … καί correlative)
καὶandcoordinating conjunction (completing τε)
γυναῖκεςwomenNominativesubject (coordinate with ἄνδρες)γυνή: 'woman'; echoes v.3's γυναῖκας — the inclusive scope of both persecution and gospel.
13

ὁ δὲ Σίμων καὶ αὐτὸς ἐπίστευσεν, καὶ βαπτισθεὶς ἦν προσκαρτερῶν τῷ Φιλίππῳ, θεωρῶν τε σημεῖα καὶ δυνάμεις μεγάλας γινομένας ἐξίστατο.

Even Simon himself believed, and after being baptized he was staying close to Philip, and seeing signs and great miracles being performed, he was amazed.

Extension (Simon's apparent conversion)δέThe kai autos ('even he himself') is emphatic — the arch-sorcerer is swept in. Simon believes and is baptized — the text does not here question the sincerity of his faith (that question emerges in v.18–24). The periphrastic ἦν προσκαρτερῶν ('was continually attached') suggests sustained adherence. The irony is patent: the man who had amazed Samaria (vv.9, 11) is now himself amazed (ἐξίστατο) by genuine signs. θεωρέω ('observe, behold') marks Simon as a spectator — his category error is latent.
theNominativearticle (anaphoric: 'the Simon')
δέandpost-positive connective
ΣίμωνSimonNominativesubjectΣίμων: Simon Magus; the definite article (ὁ Σίμων) shows he is well known.
καὶalso / evenascensive particle ('even')καί: here ascensive — 'even Simon himself'; heightens the surprise.
αὐτὸςhimselfNominativeintensive pronoun (emphasizing Simon's inclusion)αὐτός: intensive use (= 'himself'); the kaiautos construction underscores the unexpected nature of Simon's belief.
ἐπίστευσενbelievedAor Act Indic 3 Sg · πιστεύωmain verb→ constative aoristπιστεύω: the same verb as v.12; the text narrates Simon's belief without immediately qualifying it — the questions about authenticity are reserved for vv.18–24.
καὶandcoordinating conjunction
βαπτισθεὶςhaving been baptizedAor Pass Ptcp Nom Sg Masc · βαπτίζωcircumstantial participle (temporal: after believing)→ constative aorist (completed act)βαπτίζω: Simon undergoes the same baptism as the other believers; his subsequent behavior (vv.18–24) raises the question of what this baptism signified for him.
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (periphrastic imperfect with προσκαρτερῶν)→ progressive imperfect (sustained attachment)εἰμί: forming periphrastic with the participle to emphasize continuity.
προσκαρτερῶνstaying close / attached toPres Act Ptcp Nom Sg Masc · προσκαρτερέωperiphrastic participle (with ἦν)→ progressive imperfectπροσκαρτερέω: 'be devoted to, cling to, stick with'; used of the disciples' devoted fellowship (Acts 1:14; 2:42, 46); here characterizes Simon's close following of Philip — but with a hint of the observer's motive.
τῷtheDativearticle
ΦιλίππῳPhilipDativedative of object (προσκαρτερέω + dat.)Φίλιππος: Simon attaches himself to Philip as the source of the power he witnessed.
θεωρῶνobserving / watchingPres Act Ptcp Nom Sg Masc · θεωρέωcircumstantial participle (manner/reason)→ imperfective aspect (ongoing observation)θεωρέω: 'behold, observe'; more of a spectator gaze than βλέπω; Simon's watching is an observer's scrutiny, revealing his transactional interest in the power behind the signs.
τεbothenclitic connective (τε … καί)
σημεῖαsignsAccusativedirect object (of θεωρῶν)σημεῖον: 'sign'; cf. v.6; the authenticating miracles of Philip's ministry.
καὶandcoordinating conjunction
δυνάμειςmiracles / powerful worksAccusativedirect object (coordinate with σημεῖα)δύναμις: 'power, mighty work'; plural = 'miracles'; the same word the crowd used as Simon's title (v.10) — now the true δύναμεις (of God through Philip) overshadow Simon's.
μεγάλαςgreatAccusativeattributive adjectiveμεγάλας: 'great'; again the root μέγας — the genuinely 'great' power belongs to God.
γινομέναςbeing performed / happeningPres Mid Ptcp Acc Pl Fem · γίνομαιattributive participle (modifying σημεῖα and δυνάμεις)→ imperfective aspect (ongoing miracles)γίνομαι: 'come to be, happen, be done'; with δυνάμεις = miracles being performed.
ἐξίστατοwas amazedImpf Mid Indic 3 Sg · ἐξίστημιmain verb (second main verb of the verse)→ iterative imperfect (repeated amazement)ἐξίστημι: the same verb used of Simon's astounding the crowds (v.9); the ironic reversal is complete — the sorcerer is now astonished by genuine divine power.
14

Ἀκούσαντες δὲ οἱ ἐν Ἱεροσολύμοις ἀπόστολοι ὅτι δέδεκται ἡ Σαμάρεια τὸν λόγον τοῦ θεοῦ, ἀπέστειλαν πρὸς αὐτοὺς Πέτρον καὶ Ἰωάννην,

Now when the apostles in Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them,

Narrative advance (Jerusalem's response)δέThe Jerusalem apostles' response is prompt — the perfect δέδεκται ('has received') frames Samaria's reception of the word as a completed, permanent fact requiring apostolic confirmation. Peter and John are sent — the same pair from the temple narrative (3:1–4:22; 5:29). The inclusion of Samaria in the church required official apostolic endorsement, given the depth of the Jewish–Samaritan divide.
Ἀκούσαντεςhaving heardAor Act Ptcp Nom Pl Masc · ἀκούωcircumstantial participle (temporal: antecedent to ἀπέστειλαν)→ constative aoristἀκούω: 'hear'; the apostles receive the news and respond — the Lukan pattern of the word spreading and being confirmed.
δέnow / andpost-positive connective
οἱtheNominativearticle (with prepositional phrase as substantive)
ἐνinpreposition + dative (locative)
ἹεροσολύμοιςJerusalemDativeobject of ἐνἹεροσόλυμα: Jerusalem; the mother-church sends its representatives to validate the Samaritan mission.
ἀπόστολοιapostlesNominativesubjectἀπόστολος: 'apostle'; the Twelve who had remained in Jerusalem (v.1); their endorsement is necessary for the legitimacy of Samaritan inclusion.
ὅτιthatconjunction (content clause after ἀκούω)ὅτι: 'that'; introduces the content of what was heard — indirect statement.
δέδεκταιhas receivedPerf Mid Indic 3 Sg · δέχομαιverb of content clause→ intensive perfect (accomplished, enduring reception)δέχομαι: 'receive, accept'; the perfect tense emphasizes that Samaria's reception of the word is a fait accompli — a permanent state demanding response.
theNominativearticle
ΣαμάρειαSamariaNominativesubject (of δέδεκται)Σαμάρεια: the whole region is personified as receiving the word.
τὸνtheAccusativearticle
λόγονwordAccusativedirect object (of δέδεκται)λόγος: 'the word'; cf. vv.4, 25 — the gospel message, here with the genitive qualifier.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of source/authorshipθεός: the word belongs to and comes from God — not merely human proclamation.
ἀπέστειλανthey sentAor Act Indic 3 Pl · ἀποστέλλωmain verb→ constative aorist (decisive commissioning)ἀποστέλλω: 'send with commission'; the verb of 'apostle'; the apostles do what apostles do — they send out (and here are sent) with authority.
πρὸςtopreposition + accusative (direction/goal)
αὐτοὺςthemAccusativeobject of πρός (the Samaritans)
ΠέτρονPeterAccusativedirect object (of ἀπέστειλαν)Πέτρος: Peter, leader of the Twelve; his presence lends highest apostolic authority to the Samaritan mission.
καὶandcoordinating conjunction
ἸωάννηνJohnAccusativedirect object (coordinate with Πέτρον)Ἰωάννης: John son of Zebedee; the pair Peter and John appears in Acts 3:1, 3, 4, 11; 4:13, 19.
15

οἵτινες καταβάντες προσηύξαντο περὶ αὐτῶν ὅπως λάβωσιν πνεῦμα ἅγιον·

who, when they had gone down, prayed for them that they might receive the Holy Spirit,

Elaboration (apostolic action)οἵτινεςThe qualitative relative οἵτινες ('who are such as to…') introduces the apostles' purpose-driven activity. Prayer precedes the laying on of hands (v.17) — the Spirit is God's to give, not a commodity the apostles control. The purpose clause (ὅπως λάβωσιν πνεῦμα ἅγιον) frames the apostolic mission: to pray for the gift that Philip's baptism apparently had not yet released in Samaria.
οἵτινεςwhoNominativequalitative relative pronoun (subject)ὅστις: 'who, whoever, such as'; the qualitative force — 'who being such men' — emphasizes that their action follows naturally from who they are.
καταβάντεςhaving gone downAor Act Ptcp Nom Pl Masc · καταβαίνωcircumstantial participle (temporal: antecedent)→ constative aoristκαταβαίνω: 'go down'; Jerusalem is at higher elevation than Samaria; the descent is the same as v.5 (κατελθών).
προσηύξαντοprayedAor Mid Indic 3 Pl · προσεύχομαιmain verb→ constative aorist (decisive prayer-act)προσεύχομαι: 'pray'; prayer is the first apostolic response — the Spirit is given by God in response to prayer, not conjured by technique.
περὶfor / concerningpreposition + genitive (concern/on behalf of)
αὐτῶνthemGenitiveobject of περί (the Samaritan believers)
ὅπωςthat / in order thatpurpose conjunction (with subjunctive)ὅπως: 'so that, in order that'; introduces the purpose of the prayer — explicit theological purpose.
λάβωσινthey might receiveAor Act Subj 3 Pl · λαμβάνωverb of purpose clause (subjunctive after ὅπως)→ constative aorist subjunctiveλαμβάνω: 'receive, take'; the aorist subjunctive here = the moment of reception, not ongoing experience.
πνεῦμαSpiritAccusativedirect object (of λάβωσιν)πνεῦμα: 'spirit'; here the Holy Spirit; the anarthrous form with the adjective (πνεῦμα ἅγιον) is the standard Acts expression for the gift.
ἅγιονHolyAccusativeattributive adjectiveἅγιος: 'holy, set apart'; the defining characteristic of the Spirit in Acts; the third divine person given to believers.
16

οὐδέπω γὰρ ἦν ἐπ᾽ οὐδενὶ αὐτῶν ἐπιπεπτωκός, μόνον δὲ βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ.

For he had not yet fallen upon any of them; they had simply been baptized in the name of the Lord Jesus.

Explanation (theological note on the Spirit's absence)γάρThis verse is one of the most discussed in Acts pneumatology. The γάρ explains why the apostles prayed: the Spirit had not yet fallen (οὐδέπω ἐπιπεπτωκός) on any of the Samaritan believers despite valid baptism in the Lord's name. The text does not explain why — Luke simply records the sequence. The perfect participles ἐπιπεπτωκός and βεβαπτισμένοι juxtapose two completed states: baptism completed, Spirit-reception still pending. This is the theological crux of the passage.
οὐδέπωnot yetnegative temporal adverbοὐδέπω: 'not yet'; the emphatic negative marks the unexplained gap between baptism and Spirit-reception; found in Luke-Acts (Jn 7:39; 20:9; Acts 8:16).
γάρforpost-positive causal/explanatory conjunctionγάρ: 'for, because'; explanatory — the reason prayer was needed.
ἦνhad … beenImpf Act Indic 3 Sg · εἰμίmain verb (periphrastic pluperfect with ἐπιπεπτωκός)→ progressive/stative imperfect (duration of the not-yet state)εἰμί: copula forming periphrastic with the perfect participle; the combination = 'had not yet fallen.'
ἐπ᾽upon / onpreposition + dative (upon whom)
οὐδενὶno one / any oneDativedative of object (ἐπί + dat.)οὐδείς: 'no one'; the universality of the Spirit's absence among the Samaritans is total.
αὐτῶνof themGenitivepartitive genitive
ἐπιπεπτωκόςhaving fallen (upon)Perf Act Ptcp Nom Sg Neut · ἐπιπίπτωperiphrastic participle (with ἦν)→ intensive perfect (resultant absence of the Spirit)ἐπιπίπτω: 'fall upon'; the Spirit 'falling upon' people is Acts' vivid idiom for the Spirit's dynamic arrival (Acts 10:44; 11:15); the perfect captures the state — 'had not yet come to rest upon.'
μόνονonly / simplyadverb (restricting the preceding clause)μόνον: 'only, merely'; contrasts their baptized state with the Spirit's absence — they possessed baptism alone.
δέbutpost-positive connective (mild contrast)
βεβαπτισμένοιhaving been baptizedPerf Pass Ptcp Nom Pl Masc · βαπτίζωperiphrastic participle (with ὑπῆρχον)→ intensive perfect (established state of baptism)βαπτίζω: 'baptize'; their baptism is a completed, standing fact — they are genuinely baptized but lack the Spirit's coming.
ὑπῆρχονthey were / existedImpf Act Indic 3 Pl · ὑπάρχωmain verb (periphrastic imperfect with βεβαπτισμένοι)→ stative imperfectὑπάρχω: 'be, exist'; a more emphatic form of εἰμί; underscores the established reality of their baptism.
εἰςin / intopreposition + accusative (formula: baptized into/in the name)εἰς: in the formula βαπτίζω εἰς τὸ ὄνομα = 'baptize in/into the name'; the preposition indicates incorporation or belonging.
τὸtheAccusativearticle
ὄνομαnameAccusativeobject of εἰς (baptismal formula)ὄνομα: 'name'; 'in the name of the Lord Jesus' is the Acts baptismal formula (2:38; 8:16; 10:48; 19:5); equivalent to Trinitarian formula in Matthew 28:19.
τοῦof theGenitivearticle
κυρίουLordGenitivegenitive (title)κύριος: 'Lord'; the LXX rendering of YHWH, applied to Jesus; 'Lord Jesus' is the confessional Christology of Acts.
ἸησοῦJesusGenitivegenitive (name in apposition to κυρίου)Ἰησοῦς: the personal name completing the baptismal formula.
17

τότε ἐπετίθεσαν τὰς χεῖρας ἐπ᾽ αὐτούς, καὶ ἐλάμβανον πνεῦμα ἅγιον.

Then they were laying hands on them, and they were receiving the Holy Spirit.

Sequence (apostolic impartation)τότεThe parallel imperfects — ἐπετίθεσαν (laying on hands) / ἐλάμβανον (receiving the Spirit) — present the two actions as overlapping and repeated rather than instantaneous. τότε ('then') marks the sequence after the prayer of v.15. The visible result of the hand-laying is what Simon observes (v.18). Luke does not specify the mode of the Spirit's manifest presence but the visible/audible character is implied by v.18.
τότεthentemporal adverbτότε: 'then, at that time'; marks the next step in the sequence after prayer.
ἐπετίθεσανwere laying uponImpf Act Indic 3 Pl · ἐπιτίθημιmain verb→ iterative imperfect (repeated for each person)ἐπιτίθημι: 'lay upon'; the laying on of hands is a gesture of blessing, commissioning, and impartation throughout Scripture (Gen 48:14; Num 27:18; Acts 6:6; 13:3; 19:6; 1 Tim 4:14).
τὰςtheAccusativearticle
χεῖραςhandsAccusativedirect object (of ἐπετίθεσαν)χείρ: 'hand'; the physical medium of the apostolic impartation — 'the laying on of hands' (ἐπίθεσις τῶν χειρῶν) is a recognized rite (Acts 6:6; Heb 6:2).
ἐπ᾽uponpreposition + accusative (direction: upon the people)
αὐτούςthemAccusativeobject of ἐπί
καὶandcoordinating conjunction
ἐλάμβανονwere receivingImpf Act Indic 3 Pl · λαμβάνωmain verb (coordinate)→ iterative imperfect (one by one receiving)λαμβάνω: 'receive, take'; picks up the λάβωσιν of v.15 — the prayer's object is now realized.
πνεῦμαSpiritAccusativedirect objectπνεῦμα: as in v.15; the gift prayed for is received.
ἅγιονHolyAccusativeattributive adjectiveἅγιος: 'holy'; with πνεῦμα = 'the Holy Spirit'; the gift of Pentecost now extended to Samaria.
18

Ἰδὼν δὲ ὁ Σίμων ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ πνεῦμα τὸ ἅγιον, προσήνεγκεν αὐτοῖς χρήματα

Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money,

Complication (Simon's fatal category error)δέThe ἰδών ('having seen') is the decisive moment: Simon, whose whole history has been about seeing and spectating (θεωρέω, v.13), now sees the Spirit's visible impartation and immediately reduces it to a commodity. The specific phrase 'the laying on of the apostles' hands' (ἡ ἐπίθεσις τῶν χειρῶν τῶν ἀποστόλων) shows Simon has identified a power he wants to acquire. The act of offering money (χρήματα) is the categorical error that gives Western Christianity the term 'simony.'
Ἰδὼνhaving seen / seeingAor Act Ptcp Nom Sg Masc · ὁράωcircumstantial participle (temporal/causal: antecedent to action)→ constative aorist (Simon's crucial observation)ὁράω: 'see, perceive'; the aorist marks a decisive, foundational observation — this seeing triggers his error.
δέnowpost-positive connective
theNominativearticle
ΣίμωνSimonNominativesubjectΣίμων: Simon returns as subject; his identifying behavior now surfaces.
ὅτιthatconjunction (content of ὁράω — indirect statement)
διὰthroughpreposition + genitive (means/agency)διά: 'through'; the Spirit is given through the apostles' laying on of hands as the instrument — not the cause.
τῆςtheGenitivearticle
ἐπιθέσεωςlaying onGenitiveobject of διάἐπίθεσις: 'laying on, application'; verbal noun from ἐπιτίθημι; 'the laying on of hands' becomes a recognized rite (1 Tim 4:14; 2 Tim 1:6; Heb 6:2).
τῶνtheGenitivearticle
χειρῶνhandsGenitivegenitive of definition (laying on of what)χείρ: 'hand'; the physical instrument; cf. v.17.
τῶνtheGenitivearticle
ἀποστόλωνapostles'Genitivegenitive of possession/agentἀπόστολος: 'apostle'; Simon identifies the apostles as the point of power — his error is to see the apostles rather than God as the source.
δίδοταιis givenPres Pass Indic 3 Sg · δίδωμιverb of content clause→ gnomic/iterative present (ongoing pattern of Spirit-giving)δίδωμι: 'give'; the passive implies God as the ultimate giver; Simon misreads the instrumentality (apostles) as ownership.
τὸtheNominativearticle
πνεῦμαSpiritNominativesubject (of δίδοται)πνεῦμα: 'Spirit'; the Holy Spirit as the one given.
τὸtheNominativearticle
ἅγιονHolyNominativeattributive adjectiveἅγιος: 'holy'; the double article (τὸ πνεῦμα τὸ ἅγιον) is an emphatic form, stressing the identity of the Spirit as the Holy Spirit.
προσήνεγκενoffered / broughtAor Act Indic 3 Sg · προσφέρωmain verb→ constative aorist (decisive act of purchase-attempt)προσφέρω: 'bring, offer, present'; here the act of making a financial offer; giving the term 'simony' to Christian history.
αὐτοῖςto themDativedative of indirect object
χρήματαmoneyAccusativedirect objectχρῆμα: 'thing needed, money, wealth'; plural = 'funds, money'; the word that will be named as Simon's perishing (v.20: τὸ ἀργύριόν σου).
19

λέγων· Δότε κἀμοὶ τὴν ἐξουσίαν ταύτην ἵνα ᾧ ἐὰν ἐπιθῶ τὰς χεῖρας λαμβάνῃ πνεῦμα ἅγιον.

saying, 'Give me this authority too, so that anyone on whom I lay hands may receive the Holy Spirit.'

Specification (Simon's actual request)λέγωνThe content of Simon's offer: he wants ἐξουσία ('authority') — not just the ability to pray for people but the transferable authority to give the Spirit at will. The relative clause ᾧ ἐὰν ἐπιθῶ ('on whomever I lay hands') reveals his intention to deploy this as his own prerogative. The irony deepens: Simon asks for the very authority that is God's alone. The verb δότε is a command to the apostles — he sees them as vendors of divine power.
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωcircumstantial participle (manner — introducing direct speech)→ imperfective aspectλέγω: introducing the direct quotation of Simon's request.
ΔότεGiveAor Act Impv 2 Pl · δίδωμιmain verb (imperative command)→ constative aorist imperative (decisive demand)δίδωμι: 'give'; the imperative reveals Simon's transactional worldview — grace is a commodity to be purchased and handed over.
κἀμοὶto me also / me tooDativedative of indirect object (crasis of καὶ ἐμοί)κἀμοί: crasis of καὶ + ἐμοί; 'and to me, me too'; the καί is ascensive — Simon wants what the apostles possess.
τὴνthisAccusativearticle
ἐξουσίανauthority / powerAccusativedirect object (of Δότε)ἐξουσία: 'authority, right, power'; not merely δύναμις (ability) but ἐξουσία (right/authority); Simon wants a transferable license to confer the Spirit.
ταύτηνthisAccusativeattributive demonstrative adjective
ἵναso that / in order thatpurpose/result conjunction (with subjunctive)ἵνα: 'in order that'; introduces Simon's stated purpose.
on whomDativerelative pronoun (dative, object of ἐπιθῶ)
ἐὰνever / ifconditional particle (with subjunctive: indefinite relative = 'whoever')ἐάν: with relative pronoun = 'whoever'; generalizes Simon's claim to unlimited scope.
ἐπιθῶI lay uponAor Act Subj 1 Sg · ἐπιτίθημιverb of relative clause (conditional relative with ἐάν)→ constative aorist subjunctiveἐπιτίθημι: 'lay upon'; Simon envisions himself as the one performing the hand-laying — usurping apostolic function.
τὰςtheAccusativearticle
χεῖραςhandsAccusativedirect object (of ἐπιθῶ)χείρ: the rite of hand-laying; Simon has absorbed the mechanics without the theology.
λαμβάνῃmay receivePres Act Subj 3 Sg · λαμβάνωverb of purpose clause (subjunctive after ἵνα)→ imperfective aspect (ongoing, repeated reception)λαμβάνω: 'receive'; the desired outcome — each person on whom Simon lays hands would receive the Spirit.
πνεῦμαSpiritAccusativedirect objectπνεῦμα: the Holy Spirit — the object Simon wants to dispense on his own authority.
ἅγιονHolyAccusativeattributive adjectiveἅγιος: 'holy'; Simon uses the correct theological language while exhibiting a fundamentally wrong theology.
20

Πέτρος δὲ εἶπεν πρὸς αὐτόν· Τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι.

But Peter said to him, 'May your silver perish with you, because you thought you could obtain the gift of God with money!'

Contrast / rebukeδέPeter's response is the sharpest rebuke in Acts. The optative εἴη ('may it be') is an imprecatory wish — 'may your money go to perdition with you.' The causal ὅτι clause gives the theological reason: Simon has categorized the δωρεά ('gift') of God — what is by definition freely given — as something purchasable. δωρεά implies gratuitous giving; its very nature excludes purchase. The irony of χρήματα recalling v.18 is deliberate.
ΠέτροςPeterNominativesubjectΠέτρος: Peter speaks first and most sharply; his role as spokesman continues from Acts 1–7.
δέbutpost-positive connective (adversative)
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aoristλέγω: introduces Peter's direct speech.
πρὸςtopreposition + accusative (addressee)
αὐτόνhimAccusativeobject of πρός
ΤὸTheNominativearticle
ἀργύριόνsilver / moneyNominativesubject (of εἴη)ἀργύριον: 'silver, silver coin, money'; cf. Judas' thirty pieces of silver (Matt 26:15); money as the instrument and sign of the corruption.
σουyourGenitivegenitive of possession
σὺνwithpreposition + dative (accompaniment)σύν: 'with, together with'; the money goes to destruction with its owner — both are implicated.
σοὶyouDativeobject of σύν
εἴηmay it be / perishPres Act Opt 3 Sg · εἰμίmain verb (optative of wish — imprecatory)→ optative of wish (imprecation)εἰμί: the optative εἴη expresses a wish or prayer — here a solemn imprecatory wish that Simon's money and he himself go to destruction; the OT pattern of Achan (Josh 7) looms in the background.
εἰςto / intopreposition + accusative (goal/destiny)
ἀπώλειανdestruction / perditionAccusativeobject of εἰς (destination)ἀπώλεια: 'destruction, ruin, perdition'; the strongest word for eschatological or catastrophic end (Matt 7:13; Phil 1:28; 3:19; Rev 17:8); Peter pronounces potential damnation over Simon.
ὅτιbecausecausal conjunctionὅτι: 'because'; introduces the ground of the imprecation — the theological reason.
τὴνtheAccusativearticle
δωρεὰνgiftAccusativedirect object (of κτᾶσθαι)δωρεά: 'gift, free gift'; the word implies gratuitous giving — what is given without cost; Simon's category error is treating what is by definition free as purchasable.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of sourceθεός: God is the giver of the Spirit; the gift belongs to and comes from God alone — not the apostles.
ἐνόμισαςyou thought / supposedAor Act Indic 2 Sg · νομίζωmain verb of causal clause→ constative aorist (completed false assumption)νομίζω: 'consider, suppose, think'; used of erroneous assumption elsewhere in Acts (7:25; 14:19; 16:13, 27; 17:29); Simon's error was intellectual — a fundamental misunderstanding of what grace is.
διὰthrough / withpreposition + genitive (means/instrument)διά: 'through, by means of'; the instrument Simon thought would work was money.
χρημάτωνmoney / fundsGenitiveobject of διά (means)χρῆμα: 'money'; echoes v.18 — the χρήματα Simon offered are now the instrument of his condemnation.
κτᾶσθαιto obtain / acquirePres Mid Inf · κτάομαιinfinitive (complement of ἐνόμισας: thought + inf.)→ imperfective aspectκτάομαι: 'acquire, obtain, purchase'; the commercial vocabulary (alongside χρήματα) reveals Simon's market-logic approach to divine grace.
21

οὐκ ἔστιν σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ, ἡ γὰρ καρδία σου οὐκ ἔστιν εὐθεῖα ἔναντι τοῦ θεοῦ.

You have no part or share in this matter, for your heart is not right before God.

Elaboration / ground (exclusion and diagnosis)asyndetonPeter moves from imprecation (v.20) to exclusion and diagnosis. 'Part or share' (μερίς … κλῆρος) echoes OT language of the Levitical 'portion' and the 'lot/inheritance' (Num 18:20; Deut 12:12; Col 1:12); the two terms together form a comprehensive denial of Simon's standing. The γάρ grounds this in his heart — the diagnostic category of Acts (1:24; 5:3–4; 15:8). The adverb εὐθεῖα ('straight, right, upright') is a moral evaluation; Simon's heart is crooked.
οὐκnotnegative particle
ἔστινis / there isPres Act Indic 3 Sg · εἰμίmain verb (existential)→ gnomic presentεἰμί: 'there is'; existential with the dative — 'there is not for you' = 'you have not.'
σοιfor youDativedative of possession
μερὶςpart / portionNominativesubject (of ἔστιν)μερίς: 'portion, part, share'; used of the Levites' 'portion' (Deut 10:9 LXX; Col 1:12); Simon has no share in the inheritance of God's people.
οὐδὲnor / ornegative coordinating conjunctionοὐδέ: 'and not, nor'; intensifies the exclusion — not even a κλῆρος.
κλῆροςlot / inheritanceNominativesubject (coordinate with μερίς)κλῆρος: 'lot, allotment, inheritance'; cf. Deut 12:12 LXX; Acts 1:17 (Judas 'obtained a share in this ministry'); the word pair μερίς … κλῆρος forms a hendiadys = 'any part whatsoever.'
ἐνinpreposition + dative (sphere/realm)
τῷtheDativearticle
λόγῳword / matterDativeobject of ἐν (sphere of exclusion)λόγος: 'word, matter, business'; here 'this matter/word' — whether it refers to the gospel message, the Spirit-gift, or the apostolic ministry is left ambiguous by design; all are excluded.
τούτῳthisDativeattributive demonstrative adjective
theNominativearticle
γὰρforpost-positive causal/explanatory conjunctionγάρ: 'for'; the ground of the exclusion — Simon's heart is the diagnostic cause.
καρδίαheartNominativesubject (of ἔστιν)καρδία: 'heart'; in biblical anthropology the center of will, thought, and moral orientation; the Lord tests hearts (Acts 1:24; 15:8).
σουyourGenitivegenitive of possession
οὐκnotnegative particle
ἔστινisPres Act Indic 3 Sg · εἰμίmain verb (equative)→ gnomic presentεἰμί: 'is'; equative — describing Simon's spiritual state.
εὐθεῖαstraight / right / uprightNominativepredicate adjectiveεὐθύς: 'straight, upright, right'; moral straightness; cf. Prov 4:25 LXX; Acts 13:10 (Elymas 'making crooked the straight ways of the Lord'); the opposite of perverse/twisted.
ἔναντιbefore / in the sight ofpreposition + genitive (reference/divine perspective)ἔναντι: 'before, in the presence of'; with genitive of God = the divine audit: Simon's inner life is evaluated by God, not by appearances.
τοῦofGenitivearticle
θεοῦGodGenitiveobject of ἔναντιθεός: God as the ultimate evaluator of the heart.
22

μετανόησον οὖν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ κυρίου εἰ ἄρα ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου·

Repent, therefore, of this wickedness of yours, and pray to the Lord — if perhaps the intent of your heart may be forgiven you.

Inference / exhortationοὖνThe οὖν draws the practical inference from the diagnosis of v.21. Two imperatives — μετανόησον (repent) and δεήθητι (pray) — echo the core apostolic call to Israel (Acts 2:38; 3:19). The conditional εἰ ἄρα ('if perhaps') expressing uncertainty about forgiveness is not a denial but a signal of the gravity of Simon's offense — Peter does not guarantee automatic forgiveness but calls him to seek it.
μετανόησονRepentAor Act Impv 2 Sg · μετανοέωmain verb (imperative command)→ constative aorist imperative (decisive act of turning)μετανοέω: 'change mind/heart, repent'; the core call of Acts preaching (2:38; 3:19; 17:30; 26:20); here the singular command to Simon alone.
οὖνthereforeinferential particleοὖν: 'therefore'; draws the practical conclusion from the diagnosis — 'since your heart is not right, therefore repent.'
ἀπὸfrompreposition + genitive (separation: repent away from)ἀπό: 'from'; repentance involves turning away from — ἀπό marks the object from which one turns.
τῆςtheGenitivearticle
κακίαςwickedness / evilGenitiveobject of ἀπόκακία: 'evil, wickedness, malice'; a strong moral term — Simon's simoniacal request is designated by the strongest word for moral evil.
σουyourGenitivegenitive of possession (personal implication)
ταύτηςthisGenitiveattributive demonstrative adjective (pointing to the specific act)
καὶandcoordinating conjunction
δεήθητιpray / begAor Pass Impv 2 Sg · δέομαιmain verb (imperative command, coordinate)→ constative aorist imperativeδέομαι: 'ask, beg, pray (earnestly)'; more urgent than εὔχομαι — the posture of supplication before God.
τοῦtheGenitivearticle
κυρίουLordGenitivegenitive (object of δέομαι)κύριος: 'Lord'; the one to whom the prayer for forgiveness must be addressed — God or the Lord Jesus.
εἰifconditional conjunction (in indirect deliberative: 'if perhaps')εἰ: 'if'; with ἄρα = 'if perhaps, if by any chance'; the conditional is not a denial of forgiveness but marks the gravity and uncertainty of obtaining it.
ἄραperhaps / theninferential/contingency particleἄρα: 'then, perhaps'; with εἰ = 'if perhaps' — introducing an uncertain possibility (cf. Acts 17:27 εἰ ἄρα γε ψηλαφήσειαν).
ἀφεθήσεταίwill be forgivenFut Pass Indic 3 Sg · ἀφίημιverb of conditional clause→ predictive future passiveἀφίημι: 'release, forgive'; the passive implies God as the one who forgives; the future conditional = the outcome Simon must seek through repentance and prayer.
σοιyouDativedative of advantage (forgiven for/to you)
theNominativearticle
ἐπίνοιαintent / thought / purposeNominativesubject (of ἀφεθήσεταί)ἐπίνοια: 'thought upon, purpose, intent'; a hapax in the NT; intensified form of νοῦς; the deliberate purpose behind Simon's request, not merely an inadvertent error.
τῆςof theGenitivearticle
καρδίαςheartGenitivegenitive of source (the intent arising from the heart)καρδία: 'heart'; echoes v.21 — the heart that is not right generates the intent that needs forgiveness.
σουyourGenitivegenitive of possession
23

εἰς γὰρ χολὴν πικρίας καὶ σύνδεσμον ἀδικίας ὁρῶ σε ὄντα.

For I see that you are in the gall of bitterness and the bond of iniquity.

Ground / diagnostic conclusionγάρPeter's spiritual diagnosis, drawing on OT imagery. 'Gall of bitterness' (χολὴν πικρίας) echoes Deut 29:18 LXX (the root producing 'gall and bitterness' — of apostasy and idolatry). 'Bond of iniquity' (σύνδεσμον ἀδικίας) echoes Isa 58:6 LXX. Peter sees (ὁρῶ) what Simon's request revealed — he is in a state of spiritual toxicity and bondage. The accusative + infinitive construction (ὁρῶ σε ὄντα) = indirect statement of perception.
εἰςin / intopreposition + accusative (state: 'to be in')εἰς: with ὄντα = 'to be in the state of'; the εἰς with ὁράω + accusative + participle = indirect statement.
γὰρforpost-positive causal/explanatory conjunctionγάρ: 'for'; the ground of the call to repentance — Peter's perception of Simon's spiritual state.
χολὴνgallAccusativeobject of εἰς (predicate in indirect statement)χολή: 'bile, gall'; the bitter secretion; metaphor from Deut 29:18 LXX where the 'root producing gall and bitterness' characterizes apostasy from God.
πικρίαςof bitternessGenitivegenitive of qualityπικρία: 'bitterness'; from πικρός ('bitter, sharp'); used in LXX for moral/spiritual bitterness and in the NT (Eph 4:31; Heb 12:15).
καὶandcoordinating conjunction
σύνδεσμονbond / chainAccusativeobject of εἰς (coordinate with χολήν)σύνδεσμος: 'that which binds together, bond, fetter'; with ἀδικίας = the binding power of unrighteousness; Isa 58:6 LXX speaks of loosing the 'bonds of unrighteousness.'
ἀδικίαςof iniquity / unrighteousnessGenitivegenitive of qualityἀδικία: 'unrighteousness, injustice, iniquity'; Paul uses this word for the fundamental moral condition of sin (Rom 1:18, 29; 2:8).
ὁρῶI see / perceivePres Act Indic 1 Sg · ὁράωmain verb (perception + accusative + infinitive: indirect statement)→ gnomic present (Peter's present perception)ὁράω: 'see'; here prophetic/apostolic perception — Peter sees into Simon's spiritual condition, as Peter and Elisha perceived spiritual realities hidden to others.
σεyouAccusativeaccusative subject of indirect statement (object of ὁρῶ)
ὄνταbeingPres Act Ptcp Acc Sg Masc · εἰμίparticipial infinitive (in indirect perception statement with ὁρῶ)→ imperfective aspect (ongoing state)εἰμί: 'be'; the accusative + participle construction after a verb of perception = indirect statement — 'I see that you are.'
24

ἀποκριθεὶς δὲ ὁ Σίμων εἶπεν· Δεήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν κύριον, ὅπως μηδὲν ἐπέλθῃ ἐπ᾽ ἐμὲ ὧν εἰρήκατε.

And Simon answered, 'Pray for me to the Lord, so that nothing of what you have said may come upon me.'

Response (Simon's ambiguous reply)δέSimon's response is conspicuously self-referential: he asks the apostles to pray for him rather than praying himself (Peter had told him to pray, v.22). His motive is escape from consequences ('that nothing may come upon me') rather than moral transformation. Luke closes the Simon episode without verdict — does he repent? The ambiguity is intentional; patristic tradition generally regarded him as unregenerate, the archetypal heresiarch.
ἀποκριθεὶςanswering / having answeredAor Pass Ptcp Nom Sg Masc · ἀποκρίνομαιcircumstantial participle (verbal of speaking, Semitic idiom)→ constative aoristἀποκρίνομαι: 'answer'; the Lukan ἀποκριθεὶς εἶπεν ('answering he said') is a Semitism for 'he replied.'
δέandpost-positive connective
theNominativearticle
ΣίμωνSimonNominativesubjectΣίμων: Simon's final appearance in Acts; his reply reveals his unchanged transactional thinking.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aoristλέγω: introduces Simon's direct speech.
ΔεήθητεPrayAor Pass Impv 2 Pl · δέομαιmain verb of direct speech (imperative)→ constative aorist imperativeδέομαι: 'pray, beg'; Peter commanded Simon to δεήθητι (pray, sing.), but Simon deflects and commands the apostles to δεήθητε (pray, pl.) — he asks them to intercede rather than praying himself.
ὑμεῖςyou (yourselves)Nominativesubject (emphatic pronoun — you, not I)ὑμεῖς: emphatic personal pronoun; the emphasis ('you yourselves pray') underscores Simon's deflection from personal responsibility.
ὑπὲρfor / on behalf ofpreposition + genitive (intercession)ὑπέρ: 'on behalf of'; the intercession requested is for Simon's benefit — he wants the apostles as his advocates.
ἐμοῦmeGenitiveobject of ὑπέρ
πρὸςtopreposition + accusative (direction of prayer)
τὸνtheAccusativearticle
κύριονLordAccusativeobject of πρόςκύριος: 'Lord'; Simon uses the proper address but does not himself go to the Lord — he uses the apostles as intermediaries.
ὅπωςso thatpurpose conjunctionὅπως: 'in order that'; introduces Simon's stated purpose — not 'so I can repent' but 'so nothing bad happens to me.'
μηδὲνnothingNominativesubject (of ἐπέλθῃ)μηδείς: 'no one, nothing'; with the negative purpose clause = 'nothing at all.'
ἐπέλθῃmay come uponAor Act Subj 3 Sg · ἐπέρχομαιverb of purpose clause (subjunctive with ὅπως)→ constative aorist subjunctiveἐπέρχομαι: 'come upon, befall'; of judgment coming upon a person; Simon fears the consequences Peter described, not the moral state.
ἐπ᾽uponpreposition + accusative (hostile descent)
ἐμὲmeAccusativeobject of ἐπί
ὧνof what / of whichGenitiverelative pronoun (genitive, partitive: 'nothing of what')
εἰρήκατεyou have saidPerf Act Indic 2 Pl · λέγωverb of relative clause→ intensive perfect (standing utterance with ongoing validity)λέγω: 'say'; the perfect tense frames Peter's words as a standing pronouncement — Simon treats them as a potential curse or judicial sentence.
25

Οἱ μὲν οὖν διαμαρτυράμενοι καὶ λαλήσαντες τὸν λόγον τοῦ κυρίου ὑπέστρεφον εἰς Ἱεροσόλυμα, πολλάς τε κώμας τῶν Σαμαριτῶν εὐηγγελίσαντο.

Now when they had testified and spoken the word of the Lord, they returned to Jerusalem, preaching the gospel to many villages of the Samaritans.

Transitional summaryμὲν οὖνThe Lukan μὲν οὖν transition closes the Samaritan episode and pivots to the next scene. The aorist participles (διαμαρτυράμενοι, λαλήσαντες) summarize Peter and John's mission before their departure. The imperfect ὑπέστρεφον ('were returning') is iterative or progressive — they evangelized many villages on the way back. The scope of the Samaritan mission is extended: not just the city but many villages.
Οἱthe (ones)Nominativearticle (substantivizing the participles — referring to Peter and John)
μὲνindeedanticipatory particle (μὲν οὖν transition)
οὖνtherefore / theninferential/transitional particleοὖν: with μέν forms the Lukan transitional formula μὲν οὖν; marks the close of the Simon episode.
διαμαρτυράμενοιhaving testified solemnlyAor Mid Ptcp Nom Pl Masc · διαμαρτύρομαιcircumstantial participle (temporal: antecedent to ὑπέστρεφον)→ constative aoristδιαμαρτύρομαι: 'solemnly testify, bear thorough witness'; a Lukan intensive compound; used for the most weighty apostolic testimony (Acts 2:40; 10:42; 18:5; 20:21, 24).
καὶandcoordinating conjunction
λαλήσαντεςhaving spokenAor Act Ptcp Nom Pl Masc · λαλέωcircumstantial participle (coordinate with διαμαρτυράμενοι)→ constative aoristλαλέω: 'speak'; paired with the more intensive διαμαρτύρομαι to cover both formal testimony and general proclamation.
τὸνtheAccusativearticle
λόγονwordAccusativedirect object (of λαλήσαντες)λόγος: 'the word'; 'the word of the Lord' (ὁ λόγος τοῦ κυρίου) is a near-technical term in Acts for the gospel message.
τοῦof theGenitivearticle
κυρίουLordGenitivegenitive of source/authorshipκύριος: 'Lord'; the word belongs to the Lord — it is his message, not the apostles'.
ὑπέστρεφονwere returningImpf Act Indic 3 Pl · ὑποστρέφωmain verb→ progressive imperfect (ongoing journey back)ὑποστρέφω: 'turn back, return'; the return journey is narrated in the imperfect, framing the further preaching as happening along the way.
εἰςtopreposition + accusative (goal)
ἹεροσόλυμαJerusalemAccusativeobject of εἰςἹεροσόλυμα: Jerusalem; the apostolic base remains in Jerusalem — the apostles return after confirming the mission.
πολλάςmanyAccusativeattributive adjectiveπολύς: 'many'; the scope is widened from the city to villages.
τεand / alsoenclitic connective
κώμαςvillagesAccusativedirect object (of εὐηγγελίσαντο)κώμη: 'village'; the mission extends beyond the city into rural Samaria — thoroughgoing evangelization of the region.
τῶνof theGenitivearticle
ΣαμαριτῶνSamaritansGenitivegenitive of identificationΣαμαρίτης: 'Samaritan'; the Samaritan villages are now included in the gospel mission, completing the Acts 1:8 mandate for Samaria.
εὐηγγελίσαντοthey proclaimed the good newsAor Mid Indic 3 Pl · εὐαγγελίζωmain verb (coordinate with ὑπέστρεφον)→ constative aorist (summary of widespread preaching)εὐαγγελίζω: 'announce good news, evangelize'; Luke's key verb, here with κώμας as the object = 'evangelized the villages' (accusative of area/sphere).
26

Ἄγγελος δὲ κυρίου ἐλάλησεν πρὸς Φίλιππον λέγων· Ἀνάστηθι καὶ πορεύου κατὰ μεσημβρίαν ἐπὶ τὴν ὁδὸν τὴν καταβαίνουσαν ἀπὸ Ἱερουσαλὴμ εἰς Γάζαν· αὕτη ἐστὶν ἔρημος.

Now an angel of the Lord spoke to Philip, saying, 'Rise and go south on the road that goes down from Jerusalem to Gaza' — this is a desert road.

Narrative advance (new scene: divine direction)δέThe angel's command is precise — the road south to Gaza (perhaps the old coast road through the Shephelah). The anarthrous ἄγγελος κυρίου is the OT divine-messenger formula (Gen 16:7; Exod 3:2; Judg 6:12 LXX), possibly signaling the divine messenger himself. The parenthetical αὕτη ἐστὶν ἔρημος ('this is desert/desolate') is Luke's geographical note: the road passes through uninhabited territory — which is why the eunuch's lone chariot encounter is plausible.
Ἄγγελοςan angelNominativesubjectἄγγελος: 'messenger, angel'; anarthrous = 'an angel' (generic) or possibly the OT 'angel of the Lord' formula; the divine messenger initiates the eunuch episode.
δέnow / andpost-positive connective (new scene)
κυρίουof the LordGenitivegenitive of belonging/sourceκύριος: 'Lord'; the anarthrous ἄγγελος κυρίου is the LXX pattern (מַלְאַךְ יְהוָה) for the divine messenger; the articular form ὁ ἄγγελος would be a specific known angel.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb→ constative aoristλαλέω: 'speak'; the standard verb for divine communication in Luke-Acts; paired with λέγων to introduce the command.
πρὸςtopreposition + accusative (addressee)
ΦίλιππονPhilipAccusativeobject of πρός (addressee)Φίλιππος: Philip the Evangelist, still in Samaria (v.25); now redirected to a desert road.
λέγωνsayingPres Act Ptcp Nom Sg Masc · λέγωparticiple of speaking (introducing direct speech)→ imperfective aspectλέγω: introduces the angelic command.
ἈνάστηθιRise / Get upAor Act Impv 2 Sg · ἀνίστημιmain verb (imperative — first command)→ constative aorist imperative (decisive action)ἀνίστημι: 'rise, stand up'; the standard commissioning imperative in Acts (9:11; 10:13, 20; 22:10, 16; 26:16).
καὶandcoordinating conjunction
πορεύουgoPres Mid Impv 2 Sg · πορεύομαιmain verb (imperative — second command)→ imperfective imperative (ongoing journey)πορεύομαι: 'go, travel'; the present tense suggests continuous movement along the road.
κατὰtoward / atpreposition + accusative (direction/area)
μεσημβρίανthe south / noonAccusativeobject of κατάμεσημβρία: 'midday, noon, south'; the word can mean either the direction (south) or the time (noon); most interpreters read 'toward the south' as the direction.
ἐπὶon / alongpreposition + accusative (route specification)
τὴνtheAccusativearticle
ὁδὸνroadAccusativeobject of ἐπίὁδός: 'road, way, journey'; both the literal road and, in Luke-Acts, a metaphor for discipleship (cf. 'the Way,' Acts 9:2).
τὴνtheAccusativearticle (modifying the participial phrase)
καταβαίνουσανgoing downPres Act Ptcp Acc Sg Fem · καταβαίνωattributive participle (modifying ὁδόν: the descending road)→ imperfective aspectκαταβαίνω: 'go down'; Jerusalem is elevated; the road to Gaza descends through the Shephelah — a geographical precision.
ἀπὸfrompreposition + genitive (starting point)
ἹερουσαλὴμJerusalemGenitiveobject of ἀπό (origin)Ἱερουσαλήμ: the Semitic, indeclinable form of Jerusalem (cf. v.1 Ἱεροσόλυμα); Luke alternates between the forms.
εἰςtopreposition + accusative (destination)
ΓάζανGazaAccusativeobject of εἰςΓάζα: one of the ancient Philistine cities; the Roman city had been rebuilt (Marnas); the old city was abandoned, which may explain 'desert.'
αὕτηthisNominativesubject (of parenthetical ἐστίν)αὕτη: 'this (one)'; the demonstrative refers to the road or to Gaza itself.
ἐστὶνisPres Act Indic 3 Sg · εἰμίmain verb (parenthetical geographical note)→ gnomic presentεἰμί: copula of description.
ἔρημοςdesert / desolateNominativepredicate adjective/nounἔρημος: 'desert, deserted, uninhabited'; as noun or adjective here; the parenthetical note may refer to the old city of Gaza (destroyed 96 BCE) or the desert character of the road, explaining the improbability of the encounter and its providential arrangement.
27

καὶ ἀναστὰς ἐπορεύθη. καὶ ἰδοὺ ἀνὴρ Αἰθίοψ εὐνοῦχος δυνάστης Κανδάκης βασιλίσσης Αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς, ὃς ἐληλύθει προσκυνήσων εἰς Ἱερουσαλήμ,

And he rose and went. And behold, an Ethiopian man, a eunuch, a court official of Candace queen of the Ethiopians, who was over all her treasury, who had come to Jerusalem to worship,

Sequence / introduction of the eunuchκαίPhilip's immediate obedience (ἀναστὰς ἐπορεύθη echoes the angelic command) is followed by ἰδοὺ ('behold') — the classic LXX particle of surprising, providential encounter. The eunuch is introduced with four descriptors: (1) ethnic (Αἰθίοψ), (2) physical/social (εὐνοῦχος), (3) political (δυνάστης Κανδάκης — a court title; Kandake was a hereditary title of the Nubian queen, not a personal name), (4) economic (ἐπὶ πάσης τῆς γάζης — note the paronomasia: γάζης/Γάζαν). The purpose participle προσκυνήσων ('having come to worship') marks him as a God-fearer (a Gentile or proselyte drawn to the Jewish faith).
καὶandcoordinating conjunction
ἀναστὰςrisingAor Act Ptcp Nom Sg Masc · ἀνίστημιcircumstantial participle (temporal: antecedent to ἐπορεύθη)→ constative aorist (prompt obedience)ἀνίστημι: 'rise'; echoes the angel's command ἀνάστηθι (v.26) — Philip does exactly what was commanded.
ἐπορεύθηwentAor Pass Indic 3 Sg · πορεύομαιmain verb→ constative aorist (immediate compliance)πορεύομαι: 'go, travel'; echoes the command πορεύου (v.26); Philip's obedience is immediate.
καὶandcoordinating conjunction
ἰδοὺbehold / and there wasattention-marker / interjection (LXX narrative formula)ἰδού: 'look, behold'; fixed particle of surprising or providential appearance, frequent in LXX and Luke-Acts; introduces the eunuch as a providentially arranged encounter.
ἀνὴρa manNominativesubject (of the participial chain)ἀνήρ: 'man'; the introduction of the eunuch begins with his humanity before his categories.
ΑἰθίοψEthiopianNominativeapposition (ethnic identification)Αἰθίοψ: 'Ethiopian'; an inhabitant of the kingdom of Meroe (Nubia/Sudan), at the southern edge of the known world in ancient geography; the 'ends of the earth' of Acts 1:8 may find its first fulfilment here.
εὐνοῦχοςeunuchNominativeapposition (social/physical designation)εὐνοῦχος: 'eunuch, castrated man, or court officer'; the term can be literal (physical eunuch, common for court officials guarding royal women) or an official title; as a eunuch he would have been excluded from the Israelite assembly (Deut 23:1 LXX), making his welcome into the church an echo of Isa 56:3–5.
δυνάστηςofficial / powerful manNominativeapposition (political designation)δυνάστης: 'powerful ruler, potentate, court official'; a high-ranking minister; cognate with δύναμις — he holds δύναμις/power within the Ethiopian court.
Κανδάκηςof CandaceGenitivegenitive of possession/serviceΚανδάκη: 'Kandake'; the hereditary royal title (not personal name) of the queen-mothers of Meroe/Kush; Greek and Roman authors (Strabo, Dio Cassius, Pliny) mention the Kandake as a powerful figure.
βασιλίσσηςqueenGenitivegenitive in apposition to Κανδάκηςβασίλισσα: 'queen'; the Kandake's title explained — she is a ruling queen of the Ethiopians.
Αἰθιόπωνof the EthiopiansGenitivegenitive of the people governedΑἰθίοπες: the Ethiopian/Nubian people; identifies the queen's domain.
ὃςwhoNominativerelative pronoun (first relative clause: his role)
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (of first relative clause)→ stative imperfectεἰμί: copula describing the eunuch's standing role.
ἐπὶover / in charge ofpreposition + genitive (authority/oversight)ἐπί: 'over'; the standard expression for administrative oversight.
πάσηςallGenitiveattributive adjectiveπᾶς: 'all'; emphasizes the eunuch's comprehensive authority over the treasury.
τῆςtheGenitivearticle
γάζηςtreasuryGenitiveobject of ἐπίγάζα: 'treasury, royal treasure'; a loanword of Persian origin (ganza); there is a deliberate wordplay with the place name Γάζα (v.26) — the treasurer of the queen is met on the Gaza road.
αὐτῆςherGenitivegenitive of possession
ὃςwhoNominativerelative pronoun (second relative clause: his pilgrimage)
ἐληλύθειhad comePlpf Act Indic 3 Sg · ἔρχομαιmain verb (of second relative clause)→ pluperfect (prior completed journey)ἔρχομαι: 'come'; the pluperfect places his pilgrimage to Jerusalem as prior to the current encounter on the road.
προσκυνήσωνto worshipFut Act Ptcp Nom Sg Masc · προσκυνέωcircumstantial participle (purpose: future participle)→ purposive future participleπροσκυνέω: 'worship, bow down before'; the future participle expresses purpose — his journey to Jerusalem was for worship, marking him as a God-fearer or proselyte (cf. Ps 68:31 LXX — Ethiopia reaching out to God).
εἰςtopreposition + accusative (goal)
ἹερουσαλήμJerusalemAccusativeobject of εἰςἹερουσαλήμ: 'Jerusalem'; the pilgrimage was to the Jewish holy city — the eunuch's religious orientation is Yahwistic.
28

ἦν τε ὑποστρέφων καὶ καθήμενος ἐπὶ τοῦ ἅρματος αὐτοῦ καὶ ἀνεγίνωσκεν τὸν προφήτην Ἠσαΐαν.

and was returning and sitting in his chariot, and was reading the prophet Isaiah.

Continuation (scene setting)τεThe three imperfect-aspect expressions — ἦν … ὑποστρέφων (periphrastic: returning), καθήμενος (sitting), and ἀνεγίνωσκεν (reading) — paint a simultaneous picture of the eunuch's activity. Ancient reading was typically aloud (v.30 confirms Philip heard him); the eunuch reads Scripture publicly even in his chariot — a detail that confirms his sincerity. The prophet Isaiah (τὸν προφήτην Ἠσαΐαν) is mentioned before the specific passage (v.32–33) — the reader's anticipation is built slowly.
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (periphrastic with following participles)→ progressive imperfectεἰμί: copula forming periphrastic tense; the ongoing action emphasizes that the eunuch was in process of returning when Philip arrived.
τεand / alsoenclitic connective
ὑποστρέφωνreturningPres Act Ptcp Nom Sg Masc · ὑποστρέφωperiphrastic participle (with ἦν)→ progressive imperfect (ongoing journey)ὑποστρέφω: 'return, turn back'; the eunuch is on his way home from Jerusalem — the encounter happens on the road.
καὶandcoordinating conjunction
καθήμενοςsittingPres Mid Ptcp Nom Sg Masc · κάθημαιperiphrastic participle (coordinate with ὑποστρέφων)→ progressive imperfectκάθημαι: 'sit'; the eunuch is seated in his chariot — a position of status and travel comfort.
ἐπὶin / uponpreposition + genitive (location: in/on the chariot)
τοῦtheGenitivearticle
ἅρματοςchariotGenitiveobject of ἐπίἅρμα: 'chariot, war-chariot, horse-drawn vehicle'; an elaborate vehicle befitting a court official; Philip must run to catch it (v.30).
αὐτοῦhisGenitivegenitive of possession
καὶandcoordinating conjunction
ἀνεγίνωσκενwas readingImpf Act Indic 3 Sg · ἀναγινώσκωmain verb (coordinate — third action)→ progressive imperfect (ongoing oral reading)ἀναγινώσκω: 'read (aloud)'; ancient reading was typically vocal; this is confirmed in v.30 where Philip hears him; a wealthy court official could own (or borrow) an Isaiah scroll.
τὸνtheAccusativearticle
προφήτηνprophetAccusativedirect object (of ἀνεγίνωσκεν)προφήτης: 'prophet'; referring to the book — 'the prophet Isaiah' by metonymy.
ἨσαΐανIsaiahAccusativeapposition to προφήτην (name of the prophet)Ἠσαΐας: Isaiah; the specific prophet is named before the passage — the reader of Acts knows Isaiah 53 is the Servant Song, the perfect vehicle for Philip's Christ-proclamation.
29

εἶπεν δὲ τὸ πνεῦμα τῷ Φιλίππῳ· Πρόσελθε καὶ κολλήθητι τῷ ἅρματι τούτῳ.

And the Spirit said to Philip, 'Go over and join this chariot.'

Divine direction (second level of guidance)δέThe angel directed Philip to the road (v.26); now the Spirit directs him to the specific chariot. The two divine directives (angel/Spirit) show layered providential guidance. The Spirit speaks directly (εἶπεν τὸ πνεῦμα) — this becomes the Spirit-driven mission sequence that runs through Acts 10–11 (Cornelius), 13:2, and 16:6–7. The command κολλήθητι ('be joined to, attach yourself to') uses a strong adhesion verb.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aoristλέγω: the Spirit speaks directly to Philip.
δέandpost-positive connective
τὸtheNominativearticle
πνεῦμαSpiritNominativesubjectπνεῦμα: 'Spirit'; the articular τὸ πνεῦμα = the Holy Spirit (cf. v.39 'Spirit of the Lord'); in v.26 an angel spoke; now the Spirit himself directs — escalating the divine involvement.
τῷtheDativearticle
ΦιλίππῳPhilipDativedative of indirect objectΦίλιππος: Philip receives the Spirit's direct command.
ΠρόσελθεCome / GoAor Act Impv 2 Sg · προσέρχομαιmain verb (imperative command)→ constative aorist imperativeπροσέρχομαι: 'come to, approach, go to'; the command to draw near to the chariot.
καὶandcoordinating conjunction
κολλήθητιjoin / stick close toAor Pass Impv 2 Sg · κολλάωmain verb (imperative — second command)→ constative aorist imperativeκολλάω: 'glue, join firmly, attach'; used of intimate fellowship (Acts 5:13; 10:28; 17:34; Rom 12:9; 1 Cor 6:16, 17); the Spirit commands Philip to pursue a close, purposeful encounter.
τῷtheDativearticle
ἅρματιchariotDativedative of object (κολλάω + dat.)ἅρμα: 'chariot'; the specific vehicle identified in v.28.
τούτῳthisDativeattributive demonstrative adjective
30

προσδραμὼν δὲ ὁ Φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος Ἠσαΐαν τὸν προφήτην καὶ εἶπεν· Ἆρά γε γινώσκεις ἃ ἀναγινώσκεις;

And Philip ran up and heard him reading Isaiah the prophet, and said, 'Do you understand what you are reading?'

Sequence (Philip's approach and question)δέPhilip runs (προσδραμών) — the urgency of Spirit-directed mission. He hears the eunuch reading aloud (the normal ancient practice) before making contact. His question — ἆρά γε γινώσκεις ἃ ἀναγινώσκεις — is a crisp paronomasia: 'do you understand what you read?' (γινώσκω / ἀναγινώσκω). The ἆρά γε is a genuine question expecting an uncertain answer — Philip does not assume comprehension but opens a conversation.
προσδραμὼνrunning upAor Act Ptcp Nom Sg Masc · προστρέχωcircumstantial participle (temporal/manner: antecedent to ἤκουσεν)→ constative aorist (energetic obedience)προστρέχω: 'run toward'; Philip does not stroll — he runs, reflecting eager obedience to the Spirit's command.
δέandpost-positive connective
theNominativearticle
ΦίλιπποςPhilipNominativesubjectΦίλιππος: Philip; now the agent of the Spirit's mission.
ἤκουσενheardAor Act Indic 3 Sg · ἀκούωmain verb→ constative aorist (decisive perception)ἀκούω: 'hear'; with the genitive + participle = 'heard him reading' (genitive of person heard).
αὐτοῦhimGenitivegenitive of the person heard (ἀκούω + gen.)
ἀναγινώσκοντοςreadingPres Act Ptcp Gen Sg Masc · ἀναγινώσκωparticiple in indirect statement (genitive absolute construction after ἀκούω)→ imperfective aspect (ongoing oral reading)ἀναγινώσκω: 'read (aloud)'; echoes v.28; Philip hears the eunuch reading aloud, as was normal in antiquity.
ἨσαΐανIsaiahAccusativedirect object (of ἀναγινώσκοντος — the text being read)Ἠσαΐας: Isaiah; echoes v.28 — the text identifies what is being read before the question is asked.
τὸνtheAccusativearticle
προφήτηνprophetAccusativeapposition to Ἠσαΐανπροφήτης: 'prophet'; the title is added to identify the authoritative scriptural status of what is being read.
καὶandcoordinating conjunction
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (coordinate)→ constative aoristλέγω: introduces Philip's question.
Ἆράreally? / do youinterrogative particle (introducing direct question)ἆρα: interrogative particle expressing genuine uncertainty about the answer; with γε = 'do you really…?'
γεindeed / thenenclitic intensifying particleγε: emphatic particle; ἆρά γε = 'do you really understand?' — a polite but probing inquiry.
γινώσκειςdo you understand / knowPres Act Indic 2 Sg · γινώσκωmain verb of question→ gnomic presentγινώσκω: 'know, understand'; the paronomasia with ἀναγινώσκεις ('read/re-know') is deliberate — do you know what you are re-reading/learning?
whatAccusativerelative pronoun (direct object of γινώσκεις)
ἀναγινώσκειςyou are readingPres Act Indic 2 Sg · ἀναγινώσκωverb of relative clause→ progressive presentἀναγινώσκω: 'read'; cf. v.28; the wordplay with γινώσκεις creates a memorable rhetorical question about reading comprehension and spiritual understanding.
31

ὁ δὲ εἶπεν· Πῶς γὰρ ἂν δυναίμην ἐὰν μή τις ὁδηγήσει με; παρεκάλεσέν τε τὸν Φίλιππον ἀναβάντα καθίσαι σὺν αὐτῷ.

And he said, 'How indeed could I, unless someone guides me?' And he invited Philip to come up and sit with him.

Response / invitationδέThe eunuch's reply reveals genuine humility and teachableness — the opposite of Simon's self-sufficiency. The potential optative δυναίμην ἂν expresses polite impossibility: 'how could I possibly manage?' — a rhetorical question acknowledging his need for a guide. The ὁδηγήσει (future indicative in the conditional — a Semitic pattern) introduces Philip as the 'guide' (ὁδηγός) the eunuch lacks. The invitation to sit with him (καθίσαι σὺν αὐτῷ) places them together in the chariot for an extended conversation.
heNominativearticle used as pronoun (anaphoric)
δέandpost-positive connective
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aoristλέγω: introduces the eunuch's reply.
ΠῶςHowinterrogative adverbπῶς: 'how'; introduces the rhetorical question of impossibility.
γὰρindeed / forpost-positive intensifying particle (with πῶς)γάρ: 'for, indeed'; with the interrogative = 'how ever could I?' — emphatic rhetorical force.
ἂνindeed / couldmodal particle (with optative: potential)ἄν: modal particle making the optative potential — 'how could I possibly?'
δυναίμηνI would be ablePres Mid Opt 1 Sg · δύναμαιmain verb of question (potential optative with ἄν)→ potential optative (polite impossibility)δύναμαι: 'be able, can'; the potential optative (δυναίμην ἄν) is the polite Greek expression of 'it would be impossible for me.'
ἐὰνunlessconditional conjunction (with μή: 'unless')ἐάν: 'if'; with μή = 'unless'; the conditional modifies the impossibility — 'how could I, unless…?'
μήnotnegative (with ἐάν: exceptive)
τιςsomeoneNominativesubject (of ὁδηγήσει — indefinite)τις: 'someone, a certain person'; indefinite — the eunuch does not yet know Philip is the guide.
ὁδηγήσειguidesFut Act Indic 3 Sg · ὁδηγέωverb of conditional clause (future indicative in 3rd class condition)→ predictive futureὁδηγέω: 'lead the way, guide'; from ὁδός + ἡγέομαι; metaphorically, a teacher who leads one through a text (cf. John 16:13 — the Spirit 'will guide into all truth').
μεmeAccusativedirect object (of ὁδηγήσει)
παρεκάλεσένurged / invitedAor Act Indic 3 Sg · παρακαλέωmain verb (second main verb of verse)→ constative aoristπαρακαλέω: 'call beside, urge, exhort, invite'; the eunuch takes the initiative — his spiritual hunger drives him to invite Philip in.
τεand / alsoenclitic connective
τὸνtheAccusativearticle
ΦίλιππονPhilipAccusativedirect object (of παρεκάλεσεν)Φίλιππος: the guide is now named — Philip fulfils the role the eunuch longed for.
ἀναβάνταto come upAor Act Ptcp Acc Sg Masc · ἀναβαίνωsupplementary participle (complementing παρεκάλεσεν: invited him to do X)→ constative aoristἀναβαίνω: 'go up, climb'; Philip must 'come up' onto the chariot — it is an elevated vehicle.
καθίσαιto sitAor Act Inf · καθίζωinfinitive (complementary with παρεκάλεσεν)→ constative aoristκαθίζω: 'sit, cause to sit'; the invitation to sit together enables a sustained conversation rather than a walking exchange.
σὺνwithpreposition + dative (accompaniment)σύν: 'with'; sitting together side by side is the posture of instruction and fellowship.
αὐτῷhimDativeobject of σύν
32

ἡ δὲ περιοχὴ τῆς γραφῆς ἣν ἀνεγίνωσκεν ἦν αὕτη· Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείροντος αὐτὸν ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ.

Now the passage of Scripture that he was reading was this: 'Like a sheep he was led to slaughter, and like a lamb silent before its shearer, so he opens not his mouth.'

Specification (content of the reading)δέLuke now quotes the actual passage — Isaiah 53:7–8 LXX (with vv.7 in v.32 and v.8a in v.33). The quotation is given verbatim before Philip's interpretation (v.35). The word περιοχή ('section, passage') is a hapax in the NT. The passage's silence of the Servant — ἄφωνος ('voiceless, silent'), οὐκ ἀνοίγει τὸ στόμα αὐτοῦ ('he does not open his mouth') — is maximally relevant to someone who is reading aloud and cannot explain what he reads.
theNominativearticle
δέnowpost-positive connective
περιοχὴpassage / sectionNominativesubject (of ἦν)περιοχή: 'that which encompasses, section, passage'; from περιέχω ('contain, encompass'); a NT hapax for a section of text; Luke precisely identifies the scriptural passage.
τῆςof theGenitivearticle
γραφῆςScriptureGenitivegenitive of source/belongingγραφή: 'writing, Scripture'; in the NT regularly = the canonical OT; the specific Scripture passage is now identified.
ἣνwhichAccusativerelative pronoun (object of ἀνεγίνωσκεν)
ἀνεγίνωσκενhe was readingImpf Act Indic 3 Sg · ἀναγινώσκωverb of relative clause→ progressive imperfectἀναγινώσκω: 'read'; the third occurrence of this verb — the reading and the reader are foregrounded.
ἦνwasImpf Act Indic 3 Sg · εἰμίmain verb (equative)→ stative imperfectεἰμί: copula introducing the citation formula.
αὕτηthisNominativepredicate nominative (= the following citation)
ὩςLike / ascomparative conjunction (beginning the LXX quotation)ὡς: 'as, like'; introduces the first simile of Isa 53:7 LXX.
πρόβατονsheepNominativesubject/predicate noun (of the simile)πρόβατον: 'sheep, animal of the flock'; the Servant is compared to a sheep led to slaughter — meekness in the face of unjust death.
ἐπὶto / towardpreposition + accusative (direction/destination)
σφαγὴνslaughterAccusativeobject of ἐπί (destination of the leading)σφαγή: 'slaughter, slaughtering'; the violent, sacrificial death — of animals and of the Servant.
ἤχθηwas ledAor Pass Indic 3 Sg · ἄγωmain verb of first simile→ constative aorist (single, completed leading to death)ἄγω: 'lead, bring'; the passive voice — someone leads the Servant; the divine passive frames it as purposeful.
καὶandcoordinating conjunction
ὡςlike / ascomparative conjunction (second simile)ὡς: 'as, like'; second simile — the Servant as a lamb before its shearer.
ἀμνὸςlambNominativesubject of second simileἀμνός: 'lamb'; a young sheep; used of Jesus as Lamb in John 1:29, 36; 1 Peter 1:19; Revelation 5:6 (ἀρνίον).
ἐναντίονbefore / in front ofpreposition + genitive (position before someone)ἐναντίον: 'in the presence of, before'; an LXX prep usage; the lamb is in the shearer's presence — helpless, wordless.
τοῦtheGenitivearticle (articular participle)
κείροντοςshearing / who shearsPres Act Ptcp Gen Sg Masc · κείρωsubstantival participle (object of ἐναντίον)→ imperfective aspect (in the act of shearing)κείρω: 'shear, clip'; the shearer — who could also slaughter; the lamb's silence before the shearer underscores passive acceptance.
αὐτὸνit / himAccusativedirect object (of κείροντος — the one shearing it)
ἄφωνοςsilent / without voiceNominativepredicate adjective (describing the lamb/Servant)ἄφωνος: 'voiceless, silent'; alpha-privative + φωνή; the Servant's silence under suffering is the defining characteristic of Isa 53 — a silence that speaks of innocent, voluntary suffering.
οὕτωςso / thusdemonstrative adverb (apodosis of the simile)οὕτως: 'so, in this way'; introduces the conclusion of the double simile.
οὐκnotnegative particle
ἀνοίγειdoes he openPres Act Indic 3 Sg · ἀνοίγωmain verb (present of the quotation — descriptive)→ gnomic presentἀνοίγω: 'open'; 'he does not open his mouth' — the twice-repeated refrain of Isa 53:7 LXX; the Servant's silence before his accusers and killers.
τὸtheAccusativearticle
στόμαmouthAccusativedirect objectστόμα: 'mouth'; the silence of the mouth is the absence of protest, self-defense, or curse — the Servant suffers without complaint.
αὐτοῦhisGenitivegenitive of possession
33

ἐν τῇ ταπεινώσει αὐτοῦ ἡ κρίσις αὐτοῦ ἤρθη· τὴν γενεὰν αὐτοῦ τίς διηγήσεται; ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ.

'In his humiliation his judgment was taken away; who will recount his generation? For his life is taken up from the earth.'

Continuation of the quotation (Isa 53:8 LXX)asyndetonThe continuation of the Isaiah 53:8 LXX quotation. The ταπεινώσει ('humiliation, lowliness') expresses the totality of the Servant's degradation. 'His judgment was taken away' (ἡ κρίσις αὐτοῦ ἤρθη) can mean either 'justice was denied him' or 'his judgment/condemnation was lifted' — a deliberate ambiguity the LXX and Acts preserve. The rhetorical question 'who will recount his generation?' (τίς διηγήσεται) asks about the unthinkable cutting off of his descendants — or, christologically, asks who can tell of his eternal generation.
ἐνinpreposition + dative (sphere/circumstances)
τῇtheDativearticle
ταπεινώσειhumiliation / lowlinessDativeobject of ἐν (circumstance of the verdict)ταπείνωσις: 'lowliness, humiliation, abasement'; from ταπεινόω ('humble, abase'); the Servant's total social and legal degradation.
αὐτοῦhisGenitivegenitive of possession
theNominativearticle
κρίσιςjudgment / justiceNominativesubject (of ἤρθη)κρίσις: 'judgment, decision, justice'; the ambiguity is rich: (a) justice was denied him — a legal travesty; (b) his condemnation was lifted — anticipating vindication; early interpreters read both.
αὐτοῦhisGenitivegenitive of possession (or objective gen.: judgment over him)
ἤρθηwas taken away / liftedAor Pass Indic 3 Sg · αἴρωmain verb→ constative aorist passiveαἴρω: 'lift up, take away, remove'; the passive allows either 'justice removed from him (unjustly)' or 'his case was settled/lifted.' The verb recurs at the end of the verse: ἡ ζωὴ αὐτοῦ αἴρεται (his life is taken up).
τὴνtheAccusativearticle
γενεὰνgeneration / posterityAccusativedirect object (of διηγήσεται — fronted for emphasis)γενεά: 'generation, descendants, lineage'; the rhetorical question asks who can describe (a) his contemporary generation, or (b) his lack of descendants (he was cut off childless), or (c) christologically, his eternal origin.
αὐτοῦhisGenitivegenitive of possession
τίςwhoNominativeinterrogative pronoun (subject)τίς: 'who'; the rhetorical question expects no answer — the answer is 'no one.'
διηγήσεταιwill recount / describeFut Mid Indic 3 Sg · διηγέομαιmain verb of question→ predictive future (rhetorical)διηγέομαι: 'narrate, recount, describe fully'; with γενεάν = tell the story of his lineage; an unanswerable question about the Servant's unthinkable end.
ὅτιfor / becausecausal conjunctionὅτι: 'for, because'; gives the reason the question is unanswerable — his life is cut off.
αἴρεταιis taken up / awayPres Pass Indic 3 Sg · αἴρωmain verb→ futuristic/descriptive presentαἴρω: same root as ἤρθη above; 'his life is being taken from the earth' = he is being killed; the present tense may be a vivid prophetic present or reflect the LXX's durative sense.
ἀπὸfrompreposition + genitive (source of removal)
τῆςtheGenitivearticle
γῆςearth / landGenitiveobject of ἀπόγῆ: 'earth, land'; 'taken from the earth' = killed, cut off from the living; cf. Isa 53:8 MT 'cut off from the land of the living.'
theNominativearticle
ζωὴlifeNominativesubject (of αἴρεται)ζωή: 'life'; the Servant's life (ζωή) is removed from the earth — his death. Philip will interpret this as the death and resurrection of Jesus.
αὐτοῦhisGenitivegenitive of possession
34

ἀποκριθεὶς δὲ ὁ εὐνοῦχος τῷ Φιλίππῳ εἶπεν· Δέομαί σου, περὶ τίνος ὁ προφήτης λέγει τοῦτο; περὶ ἑαυτοῦ ἢ περὶ ἑτέρου τινός;

And the eunuch answered Philip and said, 'I beg you, about whom does the prophet say this? About himself or about someone else?'

Question / turning pointδέThe eunuch's question is theologically acute: he has grasped the passage's referential ambiguity — is the Servant the prophet himself (autobiography) or someone else (biography or prophecy)? The phrase περὶ ἑαυτοῦ ἢ περὶ ἑτέρου τινός neatly frames the exegetical question that Jewish and Christian readers still ask of Isa 53. Philip's answer (v.35) is christological: it is about Jesus. The δέομαί σου ('I beg you') is urgent and earnest — unlike Simon's transactional approach, the eunuch's seeking is genuine.
ἀποκριθεὶςansweringAor Pass Ptcp Nom Sg Masc · ἀποκρίνομαιcircumstantial participle (Lukan idiom of response)→ constative aoristἀποκρίνομαι: 'answer, respond'; the Lukan ἀποκριθεὶς εἶπεν formula.
δέandpost-positive connective
theNominativearticle
εὐνοῦχοςeunuchNominativesubjectεὐνοῦχος: the eunuch is now the seeker — his question is the pivot that opens the door to Philip's proclamation.
τῷtheDativearticle
ΦιλίππῳPhilipDativedative of indirect objectΦίλιππος: the addressee; the eunuch directs his question specifically to his new teacher.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aoristλέγω: introduces direct speech.
ΔέομαίI beg / askPres Mid Indic 1 Sg · δέομαιmain verb (petition formula)→ imperfective present (urgent, sincere request)δέομαι: 'beseech, ask earnestly'; δέομαί σου = 'I beg you' — an urgent petition formula; the eunuch's sincerity contrasts sharply with Simon.
σουyouGenitivegenitive of object (δέομαί + gen.)
περὶabout / concerningpreposition + genitive (subject of the quotation)
τίνοςwhom / whatGenitiveinterrogative pronoun (object of περί)τίς: interrogative; 'about whom?' — the referential question of Isaiah 53.
theNominativearticle
προφήτηςprophetNominativesubjectπροφήτης: 'prophet'; the eunuch refers to Isaiah as 'the prophet' — he recognizes the text's authority and prophetic character.
λέγειsays / speaksPres Act Indic 3 Sg · λέγωmain verb of question→ gnomic present (Scripture speaks in the present)λέγω: the present tense treats Isaiah's text as a living, present voice — 'what does the prophet say?'
τοῦτοthisAccusativedirect object (= the passage just quoted)
περὶaboutpreposition + genitive (alternative 1)
ἑαυτοῦhimselfGenitiveobject of περί (reflexive — the prophet himself)ἑαυτοῦ: 'himself'; one reading: Isaiah writes of his own experience — an autobiographical reading known in Jewish exegesis.
ordisjunctive conjunctionἤ: 'or'; the eunuch presents the disjunction cleanly.
περὶaboutpreposition + genitive (alternative 2)
ἑτέρουanother / someone elseGenitiveobject of περί (qualitative: a different person)ἕτερος: 'another of a different kind'; the qualitative word — not merely 'another' (ἄλλος) but 'someone qualitatively different'; Philip will answer: a radically 'other' — Jesus.
τινόςsomeoneGenitivegenitive (indefinite person)
35

ἀνοίξας δὲ ὁ Φίλιππος τὸ στόμα αὐτοῦ καὶ ἀρξάμενος ἀπὸ τῆς γραφῆς ταύτης εὐηγγελίσατο αὐτῷ τὸν Ἰησοῦν.

Then Philip opened his mouth and, beginning from this Scripture, he proclaimed good news to him about Jesus.

Answer / climax of the dialogueδέPhilip's response is a masterpiece of Lukan compression. 'Opened his mouth' (ἀνοίξας τὸ στόμα) is a solemn idiom for weighty speech (Matt 5:2; Acts 10:34; 18:14). The irony with the Servant's silence ('he does not open his mouth,' v.32) is pointed — the Servant's silence is explained by the herald who opens his mouth. 'Beginning from this Scripture' (ἀρξάμενος ἀπὸ τῆς γραφῆς ταύτης) is the same hermeneutic as Luke 24:27 ('beginning from Moses and all the prophets'). The object is τὸν Ἰησοῦν ('Jesus') — personal and specific.
ἀνοίξαςhaving openedAor Act Ptcp Nom Sg Masc · ἀνοίγωcircumstantial participle (temporal: antecedent to εὐηγγελίσατο)→ constative aoristἀνοίγω: 'open'; deliberate verbal echo of v.32 where the Servant 'does not open his mouth' — Philip's mouth-opening explains and fulfils the Servant's silence.
δέthen / andpost-positive connective
theNominativearticle
ΦίλιπποςPhilipNominativesubjectΦίλιππος: now named explicitly as the subject of the proclamation.
τὸtheAccusativearticle
στόμαmouthAccusativedirect object (of ἀνοίξας)στόμα: 'mouth'; the phrase ἀνοίγω τὸ στόμα is a solemn idiom for important speech (Acts 10:34; Matt 5:2; Ps 78:2 LXX).
αὐτοῦhisGenitivegenitive of possession
καὶandcoordinating conjunction
ἀρξάμενοςbeginningAor Mid Ptcp Nom Sg Masc · ἄρχωcircumstantial participle (manner: the hermeneutical starting point)→ constative aorist (the chosen starting point)ἄρχω: 'begin'; ἀρξάμενος ἀπό = 'beginning from'; cf. Lk 24:27 — the same phrase for Christ's exposition of the OT to disciples on the Emmaus road; Philip uses the same Lukan christological hermeneutic.
ἀπὸfrompreposition + genitive (starting point)
τῆςtheGenitivearticle
γραφῆςScriptureGenitiveobject of ἀπό (the textual starting point)γραφή: 'Scripture'; 'from this Scripture' = from the very passage just quoted — the Servant Song becomes the vehicle of the gospel.
ταύτηςthisGenitiveattributive demonstrative adjective
εὐηγγελίσατοproclaimed good newsAor Mid Indic 3 Sg · εὐαγγελίζωmain verb→ constative aorist (the decisive proclamation)εὐαγγελίζω: 'announce good news'; Luke's signature proclamation verb; the whole chapter has moved to this moment — Isaiah 53 is the gospel about Jesus.
αὐτῷto himDativedative of indirect object
τὸνtheAccusativearticle
ἸησοῦνJesusAccusativedirect object (the content of the good news)Ἰησοῦς: the name of the Servant — the gospel is personal and specific. Philip's proclamation identifies the silent lamb of Isa 53 as Jesus of Nazareth, crucified and risen.
36

ὡς δὲ ἐπορεύοντο κατὰ τὴν ὁδόν, ἦλθον ἐπί τι ὕδωρ, καί φησιν ὁ εὐνοῦχος· Ἰδοὺ ὕδωρ· τί κωλύει με βαπτισθῆναι;

And as they were going along the road, they came to some water, and the eunuch said, 'Look, water! What prevents me from being baptized?'

Narrative development (the eunuch's request for baptism)δέThe natural narrative consequence of Philip's proclamation: the eunuch hears the good news about Jesus and immediately sees water as the opportunity for baptism. The present φησιν ('he says') is a historic present — vivid, immediate. The question τί κωλύει με βαπτισθῆναι is the question of inclusion: the word κωλύει ('prevent, hinder') is the Lukan litmus-test of welcome (cf. Acts 10:47; 11:17). V.37 (the eunuch's confession of faith) is omitted by the critical text — see textual note. The story moves immediately from the question (v.36) to baptism (v.38).
ὡςas / whiletemporal conjunctionὡς: 'as, while'; introduces a concurrent temporal clause.
δέandpost-positive connective
ἐπορεύοντοthey were goingImpf Mid Indic 3 Pl · πορεύομαιverb of temporal clause→ progressive imperfect (traveling together)πορεύομαι: 'go, travel'; the journey continues; Philip and the eunuch are still moving.
κατὰalongpreposition + accusative (route)
τὴνtheAccusativearticle
ὁδόνroadAccusativeobject of κατάὁδός: 'road, way'; the desert road of v.26 — providentially leads to water.
ἦλθονthey cameAor Act Indic 3 Pl · ἔρχομαιmain verb→ constative aorist (arrival at water)ἔρχομαι: 'come, arrive'; the arrival at water is providential — there was water on the desert road.
ἐπίupon / topreposition + accusative (arrival at)
τιsomeAccusativeindefinite pronoun (attributive)
ὕδωρwaterAccusativeobject of ἐπίὕδωρ: 'water'; the indefinite τι ὕδωρ = 'some body of water'; where on the desert road is not specified — perhaps a wadi or pool.
καίandcoordinating conjunction
φησινsaysPres Act Indic 3 Sg · φημίmain verb (historic present — vivid narration)→ historic present (vividness)φημί: 'say'; the historic present φησιν brings immediacy to the eunuch's exclamation.
theNominativearticle
εὐνοῦχοςeunuchNominativesubjectεὐνοῦχος: named as the speaker of the request; his exclamation shows the eagerness of one who has just been evangelized.
ἸδοὺLook / beholdattention-marker / interjectionἰδού: 'look, see!'; the particle of excited pointing — the eunuch seizes the providential moment.
ὕδωρwaterNominativesubject of exclamation (verbless clause)ὕδωρ: 'water'; the exclamation is a verbless sentence — 'Look! Water!' The repetition of ὕδωρ (from two verses earlier) ties the providential geography to the baptismal act.
τίwhatNominativesubject (of κωλύει — interrogative)τίς: 'what?'; the question anticipates a negative answer — 'nothing prevents me!'
κωλύειprevents / hindersPres Act Indic 3 Sg · κωλύωmain verb of question→ gnomic presentκωλύω: 'prevent, hinder, forbid'; the key word of Lukan inclusion — 'who/what can prevent (the gospel)?'; cf. Acts 10:47 (Peter: 'Can anyone withhold water from being baptized?'); 11:17 ('Who was I to prevent God?').
μεmeAccusativeaccusative subject of infinitive
βαπτισθῆναιto be baptizedAor Pass Inf · βαπτίζωinfinitive (object of κωλύει — prevented from doing)→ constative aoristβαπτίζω: 'baptize'; the eunuch has heard the gospel, understood the Servant's identification with Jesus, and immediately wants the sacrament of incorporation — baptism.
38

καὶ ἐκέλευσεν στῆναι τὸ ἅρμα, καὶ κατέβησαν ἀμφότεροι εἰς τὸ ὕδωρ, ὅ τε Φίλιππος καὶ ὁ εὐνοῦχος, καὶ ἐβάπτισεν αὐτόν.

And he commanded the chariot to stop, and both Philip and the eunuch went down into the water, and he baptized him.

Sequence (the baptism)καίNote: Verse 37, the eunuch's confession of faith ('I believe that Jesus Christ is the Son of God'), is omitted from the critical text (absent from P45, P74, Sinaiticus, Vaticanus, Alexandrinus, and major versions). The narrative moves directly from the question (v.36) to the command to stop and the baptism (v.38). Three aorist verbs — ἐκέλευσεν (commanded), κατέβησαν (went down), ἐβάπτισεν (baptized) — present the action with crisp efficiency. The descent εἰς τὸ ὕδωρ suggests immersion. Philip is named before the eunuch (ὅ τε Φίλιππος καὶ ὁ εὐνοῦχος) — the evangelist leads the new convert into the water.
καὶandcoordinating conjunction
ἐκέλευσενcommandedAor Act Indic 3 Sg · κελεύωmain verb→ constative aoristκελεύω: 'command, order'; the eunuch commands his driver to halt — a man of authority exercises it in the service of the gospel.
στῆναιto stop / stand stillAor Act Inf · ἵστημιinfinitive (object of ἐκέλευσεν)→ constative aoristἵστημι: 'stand, stop, halt'; the chariot halts at the eunuch's command — the authority of a court official is redirected to serve baptism.
τὸtheAccusativearticle
ἅρμαchariotAccusativeaccusative subject of infinitiveἅρμα: 'chariot'; the vehicle stopped — the journey is interrupted for what matters most.
καὶandcoordinating conjunction
κατέβησανwent downAor Act Indic 3 Pl · καταβαίνωmain verb→ constative aoristκαταβαίνω: 'go down'; both descend from the chariot and into the water; the verb of descent (katabaino) appears throughout this chapter and is here used of baptismal descent.
ἀμφότεροιbothNominativesubject (of κατέβησαν)ἀμφότεροι: 'both'; Philip and the eunuch together — the full immersion interpretation is supported by both going into the water.
εἰςintopreposition + accusative (movement into)
τὸtheAccusativearticle
ὕδωρwaterAccusativeobject of εἰςὕδωρ: 'water'; they go into the water — physical entry into the baptismal water.
theNominativearticle (τε Φίλιππος καὶ ὁ εὐνοῦχος: explicating ἀμφότεροι)
τεbothenclitic connective (τε … καί: 'both … and')
ΦίλιπποςPhilipNominativesubject (explicated from ἀμφότεροι)Φίλιππος: the evangelist; named first — he leads the new believer into the water.
καὶandcoordinating conjunction (completing τε)
theNominativearticle
εὐνοῦχοςeunuchNominativesubject (coordinate with Φίλιππος)εὐνοῦχος: the new convert enters the water together with Philip — they are equals in this act.
καὶandcoordinating conjunction
ἐβάπτισενbaptizedAor Act Indic 3 Sg · βαπτίζωmain verb→ constative aorist (the completed sacrament)βαπτίζω: 'baptize'; Philip is the administrator; the eunuch receives baptism on the basis of his belief and response to the gospel.
αὐτόνhimAccusativedirect object
39

ὅτε δὲ ἀνέβησαν ἐκ τοῦ ὕδατος, πνεῦμα κυρίου ἥρπασεν τὸν Φίλιππον, καὶ οὐκ εἶδεν αὐτὸν οὐκέτι ὁ εὐνοῦχος· ἐπορεύετο γὰρ τὴν ὁδὸν αὐτοῦ χαίρων.

And when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch saw him no more, for he went on his way rejoicing.

Consequence / denouementδέThe episode ends with two movements: Philip is suddenly transported (ἥρπασεν — 'snatched away,' a prophetic-translation verb echoing Elijah in 1 Kings 18:12; 2 Kings 2:16) and the eunuch continues his journey χαίρων ('rejoicing'). The joy (χαρά) that characterized the Samaritan mission (v.8) now characterizes the first African convert. The passive vocabulary underscores divine agency throughout: the Spirit directed, the Spirit snatched. The eunuch is left without Philip but with his joy — the self-sufficient gift of the gospel.
ὅτεwhentemporal conjunctionὅτε: 'when'; the temporal clause marks the moment after baptism when Philip is taken.
δέandpost-positive connective
ἀνέβησανcame upAor Act Indic 3 Pl · ἀναβαίνωverb of temporal clause→ constative aoristἀναβαίνω: 'go up'; the counterpart to κατέβησαν (v.38) — they ascend from the water after the immersion.
ἐκout ofpreposition + genitive (emergence from)
τοῦtheGenitivearticle
ὕδατοςwaterGenitiveobject of ἐκὕδωρ: 'water'; emergence from the baptismal water — the physical act of coming up from immersion.
πνεῦμαSpiritNominativesubject (of ἥρπασεν)πνεῦμα: 'Spirit'; anarthrous, as in v.26 (angel); the 'Spirit of the Lord' (πνεῦμα κυρίου) is the OT expression for the divine wind/Spirit that moves prophets (1 Kings 18:12; Ezek 3:12, 14; 11:24).
κυρίουof the LordGenitivegenitive of source/possessionκύριος: 'Lord'; the Spirit belongs to and comes from the Lord; cf. the parallel to Elijah's transportation in the OT.
ἥρπασενsnatched awayAor Act Indic 3 Sg · ἁρπάζωmain verb→ constative aorist (sudden, decisive divine act)ἁρπάζω: 'seize, snatch, carry off'; a violent, sudden action; used of prophetic transportation (1 Kings 18:12; 2 Kings 2:16 LXX; Ezek 3:12 LXX; 2 Cor 12:2–4); Philip's 'translation' is the most dramatic transport in Acts.
τὸνtheAccusativearticle
ΦίλιππονPhilipAccusativedirect object (of ἥρπασεν)Φίλιππος: Philip is the object of the Spirit's action — he has completed his assignment and is now needed elsewhere.
καὶandcoordinating conjunction
οὐκnotnegative particle
εἶδενsawAor Act Indic 3 Sg · ὁράωmain verb (coordinate)→ constative aorist (decisive non-seeing)ὁράω: 'see'; the eunuch does not see Philip again — the evangelist vanishes as suddenly as he appeared.
αὐτὸνhimAccusativedirect object
οὐκέτιno more / no longernegative temporal adverbοὐκέτι: 'no more, no longer'; the finality of Philip's disappearance.
theNominativearticle
εὐνοῦχοςeunuchNominativesubject (of εἶδεν)εὐνοῦχος: the eunuch's perspective — he looks but Philip is gone.
ἐπορεύετοwas goingImpf Mid Indic 3 Sg · πορεύομαιmain verb (of γάρ clause)→ progressive imperfect (continuing journey)πορεύομαι: 'go, travel'; the eunuch resumes his journey — but now transformed.
γὰρforpost-positive explanatory conjunctionγάρ: 'for'; explains why the eunuch does not search for Philip — he is complete in his joy.
τὴνtheAccusativearticle
ὁδὸνway / roadAccusativedirect object (of ἐπορεύετο — accusative of path traveled)ὁδός: 'road, way'; 'went on his way' — the accusative with a verb of traveling is standard Greek; the road back to Ethiopia is now the road of a new convert.
αὐτοῦhisGenitivegenitive of possession (his own way)
χαίρωνrejoicingPres Act Ptcp Nom Sg Masc · χαίρωcircumstantial participle (manner)→ progressive imperfect-like (ongoing joy)χαίρω: 'rejoice'; the joy is the fruit of the gospel received; echoes v.8 (the joy of Samaria) and the Lukan theme that gospel arrival produces χαρά (Lk 2:10; 24:52; Acts 13:52; 15:3).
40

Φίλιππος δὲ εὑρέθη εἰς Ἄζωτον, καὶ διερχόμενος εὐηγγελίζετο τὰς πόλεις πάσας ἕως τοῦ ἐλθεῖν αὐτὸν εἰς Καισάρειαν.

But Philip was found at Azotus, and as he passed through he proclaimed good news to all the cities until he came to Caesarea.

Conclusion (Philip's subsequent ministry)δέThe chapter's final verse closes the Philip narrative and opens the corridor to Acts 21:8, where Philip 'the evangelist' is living in Caesarea with his four prophesying daughters. εὑρέθη ('was found') is the passive of divine placement — God 'found' Philip at Azotus (the old Philistine city of Ashdod, on the coast). The imperfect εὐηγγελίζετο captures ongoing preaching along the entire coastal route. Caesarea will become Philip's home base.
ΦίλιπποςPhilipNominativesubjectΦίλιππος: Philip; last appearance in this chapter; he will appear again in Acts 21:8 in Caesarea.
δέbut / andpost-positive connective
εὑρέθηwas foundAor Pass Indic 3 Sg · εὑρίσκωmain verb→ constative aorist passive (divine placing)εὑρίσκω: 'find'; the passive 'was found' implies divine agency — God deposited Philip at Azotus, just as Elijah was found (1 Kings 18:10–12); also simply 'he appeared, turned up' at Azotus.
εἰςat / inpreposition + accusative (location arrived at)
ἌζωτονAzotusAccusativeobject of εἰςἌζωτος: Azotus = the OT Ashdod, a major Philistine city; now a Hellenistic coastal town; Philip's landing point.
καὶandcoordinating conjunction
διερχόμενοςpassing throughPres Mid Ptcp Nom Sg Masc · διέρχομαιcircumstantial participle (temporal/manner: as he traveled)→ imperfective aspect (ongoing travel)διέρχομαι: 'go through, travel through'; echoes v.4 (those who were scattered διῆλθον preaching) — Philip continues the scattering-mission pattern.
εὐηγγελίζετοwas proclaiming good newsImpf Mid Indic 3 Sg · εὐαγγελίζωmain verb→ iterative imperfect (preaching in city after city)εὐαγγελίζω: the chapter's signature verb; here in the imperfect — Philip's preaching is ongoing, city by city, until he reaches Caesarea.
τὰςtheAccusativearticle
πόλειςcitiesAccusativedirect object (of εὐηγγελίζετο — cities evangelized)πόλις: 'city'; the coastal cities from Azotus to Caesarea (Ashkelon, Joppa, etc.) are evangelized.
πάσαςallAccusativeattributive adjectiveπᾶς: 'all'; every city along the route — comprehensive evangelization of the coastal corridor.
ἕωςuntilpreposition + genitive articular infinitive (temporal limit)ἕως: 'until'; marks the terminus of the journey and the preaching.
τοῦtheGenitivearticle (articular infinitive)
ἐλθεῖνto come / comingAor Act Inf · ἔρχομαιarticular infinitive (ἕως τοῦ ἐλθεῖν = 'until the coming')→ constative aoristἔρχομαι: 'come, arrive'; the infinitive phrase marks the end of Philip's journey.
αὐτὸνhimAccusativeaccusative subject of infinitive
εἰςtopreposition + accusative (goal)
ΚαισάρειανCaesareaAccusativeobject of εἰςΚαισάρεια: Caesarea Maritima, the great port city built by Herod the Great; Philip will make this his home (Acts 21:8); the city also becomes the locus of the Cornelius episode (Acts 10) and of Paul's imprisonments (Acts 23–26).