Philip and the Ethiopian Eunuch
Acts 8:26-40
Acts.8.26 - Details
Original Text
Morphology
- Αγγελος: NOUN,nom,sg,m
- δε: CONJ
- κυριου: NOUN,gen,sg,m
- ελαλησεν: VERB,aor,act,ind,3,sg
- προς: PREP
- Φιλιππον: NOUN,acc,sg,m
- λεγων·Αναστηθι: VERB,pres,act,ptc,nom,m,sg+VERB,pres,act,imp,2,sg
- και: CONJ
- πορευου: VERB,pres,mid,imp,2,sg
- κατα: PREP
- μεσημβριαν: NOUN,acc,sg,f
- επι: PREP
- την: ART,acc,sg,f
- οδον: NOUN,acc,sg,f
- την: ART,acc,sg,f
- καταβαινουσαν: VERB,pres,act,ptc,acc,f,sg
- απο: PREP
- Ιερουσαλημ: NOUN,acc,sg,f
- εις: PREP
- Γαζαν·αυτη: NOUN,acc,sg,f+PRON,dem,nom,sg,f
- εστιν: VERB,pres,act,ind,3,sg
- ερημος: ADJ,nom,sg,f
Parallels
- Acts 8:29 (structural): Same scene and narrative: immediately after v.26 the Spirit (rather than an angel) directs Philip to approach the Ethiopian’s chariot—parallel instructions guiding Philip’s movements.
- Acts 10:3-6 (thematic): An angelic vision directs Cornelius to send for Peter, showing the motif of heavenly messengers initiating mission and travel for the spread of the gospel.
- Luke 24:13-35 (thematic): Two disciples travel from Jerusalem on a country road and encounter the risen Lord en route; like Acts 8:26 the setting is a journey from Jerusalem where a decisive divine encounter occurs.
- Matthew 2:13 (thematic): An angel of the Lord appears to Joseph with urgent travel instructions (flee to Egypt), illustrating the OT/NT motif of angelic guidance directing human movement for God’s purposes.
- Isaiah 40:3 (allusion): Speaks of a voice preparing the way in the wilderness and making a straight road — resonates with Acts 8:26’s emphasis on a road ‘going down from Jerusalem to Gaza’ and the description ‘this is wilderness.’
Alternative generated candidates
- Now an angel of the Lord spoke to Philip, 'Get up and go toward the south on the road that goes down from Jerusalem to Gaza.'
- Now an angel of the Lord spoke to Philip, 'Get up and go toward the south on the road that descends from Jerusalem to Gaza.' (This is a wilderness road.)
Acts.8.27 - Details
Original Text
Morphology
- και: CONJ
- αναστας: VERB,aor,act,part,nom,sg,m
- επορευθη: VERB,aor,mid,ind,3,sg
- και: CONJ
- ιδου: PART
- ανηρ: NOUN,nom,sg,m
- Αιθιοψ: NOUN,nom,sg,m
- ευνουχος: NOUN,nom,sg,m
- δυναστης: NOUN,nom,sg,m
- Κανδακης: NOUN,gen,sg,f
- βασιλισσης: NOUN,gen,sg,f
- Αιθιοπων: NOUN,gen,pl,m
- ος: PRON,nom,sg,m
- ην: VERB,impf,act,ind,3,sg
- επι: PREP
- πασης: ADJ,gen,sg,f
- της: ART,gen,sg,f
- γαζης: NOUN,gen,sg,f
- αυτης: PRO,gen,sg,f
- ος: PRON,nom,sg,m
- εληλυθει: VERB,aor,act,ind,3,sg
- προσκυνησων: VERB,aor,act,inf
- εις: PREP
- Ιερουσαλημ: NOUN,acc,sg,f
Parallels
- Isaiah 56:3-5 (thematic): Promises inclusion and a lasting name for eunuchs who keep God's covenant—the prophetic background for the positive treatment and acceptance of the Ethiopian eunuch in Acts.
- Deuteronomy 23:1 (thematic): Mosaic law states that eunuchs are excluded from the assembly of the LORD; Acts' narrative of the Ethiopian's worship and baptism stands in contrast to this exclusion and marks a theological development about inclusion.
- Acts 10:1-48 (thematic): Cornelius, a Gentile court official and God‑fearing seeker, receives divine initiative and the Gospel—parallel case showing the early church's outreach to foreign officials and the Gentile inclusion motif.
- Daniel 6:1-3 (verbal): Daniel describes royal administrators and officials placed over the kingdom's affairs; parallels the language and social setting of a foreign court official 'in charge of all the treasure' of Queen Candace in Acts 8:27.
Alternative generated candidates
- So he rose and went. There was an Ethiopian, a eunuch, a court official of Candace the queen of the Ethiopians, in charge of all her treasure, who had come to Jerusalem to worship.
- So he rose and went. And behold, an Ethiopian man, a eunuch, a court official of Candace, queen of the Ethiopians, who had charge of all her treasure, had come to Jerusalem to worship,
Acts.8.28 - Details
Original Text
Morphology
- ην: VERB,impf,act,ind,3,sg
- τε: CONJ
- υποστρεφων: VERB,pres,act,part,nom,m,sg
- και: CONJ
- καθημενος: PART,nom,sg,m
- επι: PREP
- του: ART,gen,sg,n
- αρματος: NOUN,gen,sg,n
- αυτου: PRON,gen,sg,m
- και: CONJ
- ανεγινωσκεν: VERB,impf,act,ind,3,sg
- τον: ART,acc,sg,m
- προφητην: NOUN,acc,sg,m
- Ησαιαν: NOUN,acc,sg,m
Parallels
- Isaiah 53:7-8 (quotation): The Ethiopian is reading this passage in Acts 8:32–33—the description of one led like a sheep to the slaughter is quoted and forms the immediate scriptural text he is studying.
- Luke 4:17-21 (quotation): Jesus publicly reads a passage from Isaiah (the Servant songs) in the synagogue and applies it to himself—parallel instance of reading Isaiah and recognizing messianic fulfillment.
- Luke 24:27 (thematic): After the resurrection Jesus interprets 'the things concerning himself' in all the Scriptures beginning with Moses and the Prophets; parallels Philip’s task of explaining Isaiah to reveal Christ.
- Acts 8:35 (structural): Direct narrative continuation: Philip 'began with this Scripture' and preached Jesus to the Ethiopian—shows the reading of Isaiah immediately leads to Christological proclamation.
Alternative generated candidates
- He was returning and seated in his chariot, reading the book of the prophet Isaiah.
- and was returning, seated in his chariot, and he was reading the prophet Isaiah.
Acts.8.29 - Details
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- δε: CONJ
- το: ART,acc,sg,n
- πνευμα: NOUN,acc,sg,n
- τω: ART,dat,sg,m
- Φιλιππω·Προσελθε: NOUN,dat,sg,m;VERB,pres,mid,imp,2,sg
- και: CONJ
- κολληθητι: VERB,aor,pass,imp,2,sg
- τω: ART,dat,sg,m
- αρματι: NOUN,dat,sg,n
- τουτω: DEM,dat,sg,m
Parallels
- Acts 8:26 (structural): Immediate narrative precursor: an angel first directs Philip to the road toward Gaza, and 8:29 continues the sequence with a direct divine instruction (here from the Spirit) to approach the chariot.
- Acts 10:19-20 (verbal): The Spirit directly tells Peter to go with certain men—parallel wording and motif of the Spirit commanding a believer to join strangers, resulting in contact with Gentiles.
- Acts 16:6-10 (thematic): Pattern of Holy Spirit guidance (forbidding or directing travel) that redirects missionary activity into new regions/peoples (e.g., the call to Macedonia), analogous to the Spirit directing Philip to the Ethiopian eunuch.
- Acts 8:39 (structural): Immediate narrative sequel: after obeying the Spirit's command in 8:29, Philip is supernaturally carried away by the Spirit—shows continuous Spirit activity in directing and concluding the encounter.
Alternative generated candidates
- The Spirit said to Philip, 'Go up and join that chariot.'
- The Spirit said to Philip, 'Go up and join this chariot.'
Acts.8.30 - Details
Original Text
Morphology
- προσδραμων: VERB,aor,act,ptc,nom,sg,m
- δε: CONJ
- ο: ART,nom,sg,m
- Φιλιππος: NOUN,nom,sg,m
- ηκουσεν: VERB,aor,act,ind,3,sg
- αυτου: PRON,gen,sg,m
- αναγινωσκοντος: VERB,pres,act,ptc,gen,sg,m
- Ησαιαν: NOUN,acc,sg,m
- τον: ART,acc,sg,m
- προφητην: NOUN,acc,sg,m
- και: CONJ
- ειπεν·Αρα: VERB,aor,act,ind,3,sg
- γε: PART
- γινωσκεις: VERB,pres,act,ind,2,sg
- α: PRON,nom,sg,n
- αναγινωσκεις: VERB,pres,act,ind,2,sg
Parallels
- Acts 8:35 (structural): Immediate narrative continuation: Philip 'began at the same scripture' and used the eunuch's reading of Isaiah as the basis to proclaim Jesus, showing direct link between the question and the ensuing explanation.
- Isaiah 53 (quotation): The Ethiopian is explicitly reading Isaiah 53 (v.32–33 in Luke/Acts citation); Acts 8:30 introduces the passage being read—the Suffering Servant text that Philip will interpret as fulfilled in Jesus.
- Luke 24:27 (thematic): On the Emmaus road Jesus 'beginning at Moses and all the Prophets' explained the Scriptures concerning himself—paralleling Philip's task of interpreting prophecy (Isaiah) to reveal Christ.
- Luke 24:45 (verbal): 'Then opened he their understanding, that they might understand the scriptures' echoes the same concern with comprehension that prompts Philip's question, anticipating God-given insight into the text.
- John 5:39 (thematic): Jesus' claim that the Scriptures 'testify of me' matches Philip's use of Isaiah to show the eunuch how the prophetic text points to Christ.
Alternative generated candidates
- Philip ran up and heard him reading Isaiah the prophet, and he said, 'Do you understand what you are reading?'
- Philip ran to him and heard him reading Isaiah the prophet, and said, 'Do you understand what you are reading?'
Acts.8.31 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- ειπεν·Πως: VERB,aor,act,ind,3,sg
- γαρ: PART
- αν: PART
- δυναιμην: VERB,impf,mid,ind,1,sg
- εαν: CONJ
- μη: PART
- τις: PRON,nom,sg,?
- οδηγησει: VERB,fut,act,ind,3,sg
- με: PRON,acc,sg,1
- παρεκαλεσεν: VERB,aor,act,ind,3,sg
- τε: CONJ
- τον: ART,acc,sg,m
- Φιλιππον: NOUN,acc,sg,m
- αναβαντα: VERB,aor,act,ptc,acc,sg,m
- καθισαι: VERB,aor,act,inf
- συν: PREP
- αυτω: PRON,dat,sg,m
Parallels
- Acts 8:35 (structural): Immediate narrative parallel — Philip climbs up and explains the Scripture to the Ethiopian, fulfilling the request for someone to guide him.
- Luke 24:45 (thematic): Jesus 'opened their minds to understand the Scriptures'; like Acts 8:31 this emphasizes the need for an agent to enable comprehension of Scripture.
- Luke 8:10 (thematic): Jesus explains parables privately to his disciples ('to you it has been given to know the secrets'); parallels the idea that understanding requires being guided or instructed.
- John 16:13 (thematic): The Spirit 'will guide you into all truth' — a theological parallel stressing that understanding truth/Scripture comes through guidance.
- Psalm 119:18 (thematic): A prayer 'Open my eyes, that I may behold wondrous things out of your law' — expresses the same need for help in understanding the Scriptures that prompts the Ethiopian's request.
Alternative generated candidates
- He replied, 'How can I, unless someone guides me?' And he invited Philip to come up and sit with him.
- He replied, 'How can I, unless someone guides me?' And he invited Philip to come up and sit with him.
Acts.8.32 - Details
Original Text
Morphology
- η: ART,nom,sg,f
- δε: CONJ
- περιοχη: NOUN,nom,sg,f
- της: ART,gen,sg,f
- γραφης: NOUN,gen,sg,f
- ην: VERB,impf,act,ind,3,sg
- ανεγινωσκεν: VERB,impf,act,ind,3,sg
- ην: VERB,impf,act,ind,3,sg
- αυτη·Ως: PRON,dem,nom,sg,f
- προβατον: NOUN,acc,sg,n
- επι: PREP
- σφαγην: NOUN,acc,sg,f
- ηχθη: VERB,aor,pass,ind,3,sg
- και: CONJ
- ως: ADV
- αμνος: NOUN,nom,sg,m
- εναντιον: PREP,gen
- του: ART,gen,sg,n
- κειραντος: PART,aor,act,gen,sg,m
- αυτον: PRON,acc,sg,m
- αφωνος: ADJ,nom,sg,m
- ουτως: ADV
- ουκ: PART,neg
- ανοιγει: VERB,pres,act,ind,3,sg
- το: ART,acc,sg,n
- στομα: NOUN,nom,sg,n
- αυτου: PRON,gen,sg,m
Parallels
- Isaiah 53:7 (quotation): Acts 8:32 is directly quoting Isaiah 53:7 — the image of a sheep led to the slaughter and the lamb that remains silent.
- Mark 15:3-5 (verbal): Jesus remains silent before his accusers (‘‘he did not answer’’), echoing the motif of the suffering one who opens not his mouth.
- 1 Peter 2:22-23 (allusion): Peter cites the suffering servant tradition (no deceit in his mouth; when reviled he did not revile), reflecting the same silent, passive suffering portrayed in Isaiah and Acts.
- Revelation 5:6 (thematic): The Lamb imagery—‘a Lamb standing as though it had been slain’—develops the motif of the lamb led to slaughter and the sacrificial, suffering Messiah.
Alternative generated candidates
- The passage of Scripture he was reading was this: 'He was led like a sheep to the slaughter, and like a lamb before its shearer is silent, so he opens not his mouth.'
- The passage of Scripture he was reading was this: 'He was led like a sheep to the slaughter, and like a lamb before its shearer is silent, so he opens not his mouth.'
Acts.8.33 - Details
Original Text
Morphology
- εν: PREP
- τη: ART,dat,sg,f
- ταπεινωσει: NOUN,dat,sg,f
- η: ART,nom,sg,f
- κρισις: NOUN,nom,sg,f
- αυτου: PRON,gen,sg,m
- ηρθη·την: VERB,aor,pass,ind,3,sg+ART,acc,sg,f
- γενεαν: NOUN,acc,sg,f
- αυτου: PRON,gen,sg,m
- τις: PRON,nom,sg,?
- διηγησεται: VERB,fut,mid,ind,3,sg
- οτι: CONJ
- αιρεται: VERB,pres,mid/pass,ind,3,sg
- απο: PREP
- της: ART,gen,sg,f
- γης: NOUN,gen,sg,f
- η: ART,nom,sg,f
- ζωη: NOUN,nom,sg,f
- αυτου: PRON,gen,sg,m
Parallels
- Isaiah 53:8 (quotation): Acts 8:33 is a direct citation of Isaiah 53:8 (LXX/Hebrew): the servant’s suffering, removal of life from the earth, and the question about his generation are quoted almost verbatim.
- Isaiah 53:7 (quotation): The wider context of Isaiah 53 (esp. v.7) underlies Acts 8:32–33— the Suffering Servant’s silent, submissive suffering and vindication is the theme Philip and the eunuch are reading.
- 1 Peter 2:22-25 (allusion): Peter applies the Suffering Servant tradition to Jesus (no deceit, bore our sins, led like a sheep to the slaughter), echoing the servant’s humiliation and death reflected in Acts 8:33.
- Matthew 8:17 (quotation): Matthew explicitly cites Isaiah 53 to interpret Jesus’ healing ministry (‘He took our infirmities’), using the same Servant tradition that Acts 8:33 quotes about the servant’s suffering and life being taken.
- John 19:30 (thematic): Jesus’ consummation on the cross (‘It is finished,’ yielding up his spirit) thematically parallels Acts 8:33’s note that the servant’s life was taken from the earth.
Alternative generated candidates
- In his humiliation justice was taken away from him; who can declare his generation? For his life is taken from the earth.
- In his humiliation his judgment was taken away; who will declare his generation? For his life is taken from the earth.
Acts.8.34 - Details
Original Text
Morphology
- αποκριθεις: VERB,aor,pass,ptc,nom,sg,m
- δε: CONJ
- ο: ART,nom,sg,m
- ευνουχος: NOUN,nom,sg,m
- τω: ART,dat,sg,m
- Φιλιππω: NOUN,dat,sg,m
- ειπεν·Δεομαι: VERB,aor,act,ind,3,sg
- σου: PRON,gen,sg,2
- περι: PREP
- τινος: PRON,gen,sg,m
- ο: ART,nom,sg,m
- προφητης: NOUN,nom,sg,m
- λεγει: VERB,pres,act,ind,3,sg
- τουτο: PRON,nom,sg,n
- περι: PREP
- εαυτου: PRON,gen,sg,m
- η: ART,nom,sg,f
- περι: PREP
- ετερου: ADJ,gen,sg,m
- τινος: PRON,gen,sg,m
Parallels
- Isaiah 53:7-8 (quotation): The eunuch is reading these verses (the suffering servant who is led like a sheep and is cut off); Acts 8:34 asks whether this prophetic text refers to the prophet himself or to another, i.e., the servant.
- Isaiah 52:13-53:12 (allusion): The broader 'Suffering Servant' passage that the eunuch is engaging — Acts 8:34 reflects the core interpretive question about whom this prophetic servant-figure denotes.
- Acts 8:35 (structural): Direct narrative continuation: Philip 'began with that Scripture' and proclaimed Jesus, answering the eunuch's query by interpreting the Isaiah passage christologically.
- Luke 24:25-27 (thematic): Jesus explains to the Emmaus disciples how the Scriptures (Law, Prophets, Psalms) speak about him; parallels Philip's role in interpreting Isaiah for the eunuch and applying it to Jesus.
- John 12:38-41 (thematic): John cites Isaiah in relation to unbelief and indicates that Isaiah 'saw' the glory of the one he spoke about — an interpretive move that, like Acts 8:34–35, treats Isaiah's words as referring to Jesus rather than the prophet himself.
Alternative generated candidates
- The eunuch said to Philip, 'About whom, I ask you, does the prophet say this—about himself or about someone else?'
- The eunuch said to Philip, 'About whom does the prophet say this—about himself or about someone else?'
Acts.8.35 - Details
Original Text
Morphology
- ανοιξας: VERB,aor,act,ptcp,nom,m,sg
- δε: CONJ
- ο: ART,nom,sg,m
- Φιλιππος: NOUN,nom,sg,m
- το: ART,acc,sg,n
- στομα: NOUN,nom,sg,n
- αυτου: PRON,gen,sg,m
- και: CONJ
- αρξαμενος: VERB,aor,mid,ptc,nom,sg,m
- απο: PREP
- της: ART,gen,sg,f
- γραφης: NOUN,gen,sg,f
- ταυτης: DEM,gen,sg,f
- ευηγγελισατο: VERB,aor,mid,ind,3,sg
- αυτω: PRON,dat,sg,m
- τον: ART,acc,sg,m
- Ιησουν: NOUN,acc,sg,m
Parallels
- Luke 24:27 (verbal): Jesus 'beginning at Moses and all the Prophets' explained to them the things concerning himself — directly parallels Philip 'beginning at this Scripture' to evangelize Jesus.
- John 5:39 (thematic): Jesus says the Scriptures 'bear witness about me' — echoes Philip’s practice of using Scripture to reveal Jesus to the eunuch.
- Isaiah 53:7-8 (quotation): The eunuch is reading the Suffering Servant passage (Acts 8:32); Philip 'began at' this Scripture to preach Jesus, making Isaiah the immediate scriptural source.
- Luke 24:45 (allusion): 'Then he opened their minds to understand the Scriptures' parallels the motif of divine/human opening leading to comprehension of Scripture’s witness to Jesus (cf. Philip opening his mouth and teaching).
Alternative generated candidates
- Then Philip opened his mouth, and beginning with this Scripture he proclaimed to him the good news about Jesus.
- Then Philip opened his mouth, and beginning at this scripture he proclaimed to him the good news about Jesus.
Acts.8.36 - Details
Original Text
Morphology
- ως: ADV
- δε: CONJ
- επορευοντο: VERB,impf,mp,ind,3,pl
- κατα: PREP
- την: ART,acc,sg,f
- οδον: NOUN,acc,sg,f
- ηλθον: VERB,aor,act,ind,3,pl
- επι: PREP
- τι: PRON,int,nom,sg,n
- υδωρ: NOUN,acc,sg,n
- και: CONJ
- φησιν: VERB,pres,act,ind,3,sg
- ο: ART,nom,sg,m
- ευνουχος·Ιδου: NOUN,nom,sg,m
- υδωρ: NOUN,acc,sg,n
- τι: PRON,int,nom,sg,n
- κωλυει: VERB,pres,act,ind,3,sg
- με: PRON,acc,sg,1
- βαπτισθηναι: VERB,aor,pass,inf
Parallels
- Acts 8:38 (structural): Immediate narrative continuation — Philip and the eunuch go down into the water and Philip baptizes him, showing the prompt fulfillment of the eunuch’s question.
- Acts 8:12 (thematic): Summary statement of Philip’s ministry in Samaria: 'they believed and were baptized,' paralleling the link between faith and baptism exemplified by the eunuch’s request.
- Acts 2:41 (thematic): After Peter’s preaching three thousand were 'added' and baptized — another scene linking conversion and baptism in the early church, providing a broader Acts pattern for responses like the eunuch’s.
- Matthew 3:6 (verbal): People coming to John were baptized 'in the Jordan' — similar imagery of encountering water for baptism (public, immediate water baptism) parallels the eunuch’s discovery of water on the road.
- John 3:5 (allusion): Jesus’ statement about being 'born of water and the Spirit' provides theological background for why water baptism is decisive for entry into the new life — illuminating the significance of the eunuch’s question about being baptized.
Alternative generated candidates
- As they went along the road they came to some water, and the eunuch said, 'Look, here is water; what prevents my being baptized?'
- As they went along the road they came upon some water, and the eunuch said, 'Look, here is water; what prevents me from being baptized?'
Acts.8.38 - Details
Original Text
Morphology
- και: CONJ
- εκελευσεν: VERB,aor,act,ind,3,sg
- στηναι: VERB,pres,act,inf
- το: ART,acc,sg,n
- αρμα: NOUN,acc,sg,n
- και: CONJ
- κατεβησαν: VERB,aor,act,ind,3,pl
- αμφοτεροι: ADJ,nom,pl,m
- εις: PREP
- το: ART,acc,sg,n
- υδωρ: NOUN,acc,sg,n
- ο: ART,nom,sg,m
- τε: CONJ
- Φιλιππος: NOUN,nom,sg,m
- και: CONJ
- ο: ART,nom,sg,m
- ευνουχος: NOUN,nom,sg,m
- και: CONJ
- εβαπτισεν: VERB,aor,act,ind,3,sg
- αυτον: PRON,acc,sg,m
Parallels
- Acts 8:12 (structural): Immediate context: summary statement that those who believed Philip's preaching about Jesus were baptized, linking the Ethiopian eunuch’s baptism to Philip’s evangelistic practice in Samaria and surrounding areas.
- Acts 2:38-41 (thematic): Early church pattern: call to repentance and baptism for believers (Peter’s sermon at Pentecost) parallels the conversion-baptism sequence exemplified by the eunuch’s confession and baptism.
- John 3:22-23 (verbal): John reports Jesus’ disciples baptizing in various places (e.g., Aenon), providing a Johannine parallel to the practice of baptizing new believers as in Acts 8:38.
- Acts 9:18 (thematic): Saul’s conversion narrative culminates in baptism (Ananias laying hands and Saul being baptized), paralleling Acts’ pattern of baptism as the mark of a genuine Christian conversion.
- Matthew 3:16 (thematic): Description of Jesus’ baptism—‘coming up out of the water’—echoes the symbolic entrance into and emergence from water in baptism, a theme visible when Philip and the eunuch go down into the water and the eunuch is baptized.
Alternative generated candidates
- And he commanded the chariot to stop. Philip and the eunuch both went down into the water, and Philip baptized him.
- And he commanded the chariot to stop; and they both went down into the water—the eunuch and Philip—and he baptized him.
Acts.8.39 - Details
Original Text
Morphology
- οτε: CONJ
- δε: CONJ
- ανεβησαν: VERB,aor,act,ind,3,pl
- εκ: PREP
- του: ART,gen,sg,n
- υδατος: NOUN,gen,sg,n
- πνευμα: NOUN,acc,sg,n
- κυριου: NOUN,gen,sg,m
- ηρπασεν: VERB,aor,act,ind,3,sg
- τον: ART,acc,sg,m
- Φιλιππον: NOUN,acc,sg,m
- και: CONJ
- ουκ: PART,neg
- ειδεν: VERB,aor,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- ουκετι: ADV
- ο: ART,nom,sg,m
- ευνουχος: NOUN,nom,sg,m
- επορευετο: VERB,impf,mid,ind,3,sg
- γαρ: PART
- την: ART,acc,sg,f
- οδον: NOUN,acc,sg,f
- αυτου: PRON,gen,sg,m
- χαιρων: VERB,pres,act,part,nom,sg,m
Parallels
- 2 Kings 2:11 (allusion): Elijah is taken up by a whirlwind into heaven—an Old Testament precedent for a prophet being supernaturally 'taken up,' frequently echoed in Acts' motif of sudden divine removal.
- Luke 24:51 (thematic): Jesus is 'carried up' (ascends) while blessing the disciples; thematically parallels sudden, Spirit-mediated removal from the earthly scene and disciples' astonishment.
- Acts 1:9 (structural): The Ascension of Jesus—Acts uses similar language and narrative function (a person taken up from the earth) to mark a decisive, Spirit-related departure in salvation-history.
- 2 Corinthians 12:2-4 (verbal): Paul's experience of being 'caught up' (Greek ἁρπαγῆναι/ἁρπάζομαι) to the third heaven shares the same verbal motif of supernatural transport as Acts 8:39.
- 1 Thessalonians 4:17 (verbal): The eschatological 'caught up' (ἁρπαγησόμεθα) language for believers' being taken up mirrors the same Greek root and concept of sudden removal used of Philip in Acts 8:39.
Alternative generated candidates
- When they came up out of the water, the Spirit of the Lord carried Philip away; the eunuch saw him no more, and went on his way rejoicing.
- When they came up out of the water, the Spirit of the Lord carried Philip away; the eunuch saw him no more, and went on his way rejoicing.
Acts.8.40 - Details
Original Text
Morphology
- Φιλιππος: NOUN,nom,sg,m
- δε: CONJ
- ευρεθη: VERB,aor,pass,ind,3,sg
- εις: PREP
- Αζωτον: NOUN,acc,sg,m
- και: CONJ
- διερχομενος: PART,pres,mid,nom,sg,m
- ευηγγελιζετο: VERB,impf,mid,ind,3,sg
- τας: ART,acc,pl,f
- πολεις: NOUN,acc,pl,f
- πασας: ADJ,acc,pl,f
- εως: CONJ
- του: ART,gen,sg,n
- ελθειν: VERB,pres,act,inf
- αυτον: PRON,acc,sg,m
- εις: PREP
- Καισαρειαν: NOUN,acc,sg,f
Parallels
- Acts 8:5 (verbal): Earlier in the same episode Philip is said to have gone to Samaria and proclaimed Christ there; both verses emphasize Philip's itinerant preaching and the spread of the gospel through towns and cities.
- Acts 21:8-9 (structural): A later narrative reference to Philip the evangelist situates him in Caesarea with four prophetic daughters, confirming and expanding the Acts 8 note that Philip ended up in Caesarea.
- Luke 10:1,9 (thematic): Jesus' sending of disciples into towns to proclaim that the kingdom has come provides a Lukan model for itinerant mission—preaching in towns and bringing the good news—parallel to Philip's circuit through cities.
- Acts 1:8 (thematic): The Jerusalem–Judea–Samaria–ends of the earth commission frames Luke–Acts' mission strategy; Philip's work in Samaria and his preaching through the cities toward Caesarea fits this geographic-theological trajectory.
Alternative generated candidates
- But Philip found himself at Azotus, and as he passed through he proclaimed the gospel to all the towns until he came to Caesarea.
- But Philip was found at Azotus; and passing through he preached the gospel in all the towns until he came to Caesarea.
Now an angel of the Lord spoke to Philip, 'Get up and go south on the road that goes down from Jerusalem to Gaza'—this is a desert road. So he rose and went. Now there was an Ethiopian eunuch, a court official of Candace, queen of the Ethiopians, who was over all her treasure, and he had come to Jerusalem to worship.
He was returning, seated in his chariot and reading the prophet Isaiah.
The Spirit said to Philip, 'Go up and join this chariot.'
Philip ran to him and heard him reading Isaiah the prophet, and said, 'Do you understand what you are reading?'
He replied, 'How can I, unless someone guides me?' And he invited Philip to come up and sit with him. Now the passage of Scripture he was reading was this: 'Like a sheep he was led to the slaughter, and like a lamb before its shearer he is silent; so he opened not his mouth.'
In his humiliation his judgment was taken away; who will declare his generation? For his life is taken from the earth.
The eunuch said to Philip, 'About whom does the prophet say this—about himself or about someone else?'
Then Philip opened his mouth, and beginning with this Scripture he proclaimed to him the good news about Jesus.
As they rode along the road they came to some water, and the eunuch said, 'Look, here is water; what prevents me from being baptized?'
He ordered the chariot to stop. Then both Philip and the eunuch went down into the water, and Philip baptized him.
When they came up out of the water, the Spirit of the Lord carried Philip away; the eunuch saw him no more, for he went on his way rejoicing. But Philip appeared at Azotus, and as he passed through he preached the gospel in all the towns until he came to Caesarea.