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Acts 8 is the eighth chapter of the Acts of the Apostles in the New Testament of the Christian Bible. It records the burial of Stephen , the beginnings of Christian persecution , the spread of the Gospel of Jesus Christ to the people of Samaria and the conversion of an Ethiopian official.
The confession of the Ethiopian eunuch is a variant reading in Acts 8:37, widely seen by Textual Critics to be a later interpolation into the text. It is found in the King James Version due to its existence within the Textus Receptus.
Bruce M. Metzger, "A Textual Commentary on the Greek New Testament: A Companion Volume to the United Bible Societies' Greek New Testament", 1994, United Bible Societies, London & New York. Bart D. Ehrman, "The Orthodox Corruption of Scripture.
The name "Acts of the Apostles" was first used by Irenaeus in the late 2nd century. It is not known whether this was an existing name for the book or one invented by Irenaeus; it does seem clear that it was not given by the author, as the word práxeis (deeds, acts) only appears once in the text (Acts 19:18) and there it refers not to the apostles but to deeds confessed by their followers.
Acts of Andrew and Bartholomew, 5th century in Greek [7] Acts of the Apostles, canonical, c. 80 to 85 CE in Greek [3]: 3:45 Acts of Barnabas, 5th century in Greek [8] Acts of John, late 2nd century in Greek [3]: 8:23 The Lost Chapter of the Acts of the Apostles, probably a 19th-century forgery in English without a Greek original [9]
The Ancient Christian Commentary on Scripture (ACCS) is a twenty-nine volume set of commentaries on the Bible published by InterVarsity Press. It is a confessionally collaborative project as individual editors have included scholars from Eastern Orthodoxy , Roman Catholicism , and Protestantism as well as Jewish participation. [ 1 ]
It has been claimed that the author of Acts used the writings of Josephus (specifically Antiquities of the Jews) as a historical source. [13] [14] The majority of scholars reject both this claim and the claim that Josephus borrowed from Acts, [15] [16] [17] arguing instead that Luke and Josephus drew on common traditions and historical sources.
[7] [8] The 16th century witnessed a major increase in the introduction of gospel harmonies and the parallel column structure became widespread. [9] At this time visual representations also started appearing, depicting the life of Christ in terms of a "pictorial gospel harmony", and the trend continued into the 19th–20th centuries.
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