the Greek-speaking Jews: Lit., “the Hellenists.” Most likely, these were Jews who communicated in Greek rather than in Hebrew. These Jews had probably come to Jerusalem from various parts of the Roman Empire. At Ac 6:1, the term applies to Christians, but the context here at Ac 9:29 shows that these Greek-speaking Jews were not disciples of Christ. The Theodotus Inscription, found on the hill of Ophel in Jerusalem, provides evidence that many Greek-speaking Jews came to Jerusalem.​—See study note on Ac 6:1.

the Greek-speaking Jews: Lit., “the Hellenists.” The Greek word Hel·le·ni·stesʹ is not found in Greek or Hellenistic Jewish literature, but the context supports the rendering “Greek-speaking Jews,” as is true of many lexicons. At the time, all the Christian disciples in Jerusalem, including those who spoke Greek, were of Jewish descent or were Jewish proselytes. (Ac 10:28, 35, 44-48) The term rendered “Greek-speaking Jews” is used in contrast with a term rendered “Hebrew-speaking Jews” (lit., “Hebrews”; plural form of the Greek word E·braiʹos). Therefore, “the Hellenists” were Jews who communicated with one another in Greek and who had come to Jerusalem from various parts of the Roman Empire, perhaps including the Decapolis. In contrast, most Hebrew-speaking Jews were probably Judeans and Galileans. These two groups of Jewish Christians likely had somewhat different cultural backgrounds.​—See study note on Ac 9:29.

the Hebrew-speaking Jews: Lit., “the Hebrews.” The Greek word E·braiʹos (singular) refers in general to an Israelite, a Hebrew. (2Co 11:22; Php 3:5) In this context, though, the term refers to Hebrew-speaking Jewish Christians in contrast with Greek-speaking Jewish Christians.​—See study note on the Greek-speaking Jews in this verse and study note on Joh 5:2.

in the daily distribution: Or “in the daily service (ministry).” The Greek word di·a·ko·niʹa, often rendered “ministry,” is here used for an aspect of the ministry that involves caring materially for needy brothers and sisters inside the congregation.​—See study note on Ac 6:2, where the related verb di·a·ko·neʹo is rendered “to distribute food”; see also study note on Lu 8:3.

were ministering to them: Or “were supporting (providing for) them.” The Greek word di·a·ko·neʹo can refer to caring for the physical needs of others by obtaining, cooking, and serving food, and so forth. It is used in a similar sense at Lu 10:40 (“attend to things”), Lu 12:37 (“minister”), Lu 17:8 (“serve”), and Ac 6:2 (“distribute food”), but it can also refer to all other services of a similar personal nature. Here it describes how the women mentioned in verses 2 and 3 supported Jesus and his disciples, helping them to complete their God-given assignment. By doing so, these women glorified God, who showed his appreciation by preserving in the Bible a record of their merciful generosity for all future generations to read. (Pr 19:17; Heb 6:10) The same Greek term is used about women at Mt 27:55; Mr 15:41.​—See study note on Lu 22:26, where the related noun di·aʹko·nos is discussed.

to distribute food: Or “to minister; to serve.” The Greek word di·a·ko·neʹo here describes an aspect of the ministry that involves caring materially for needy but deserving fellow believers inside the congregation.​—See study note on Ac 6:1, where the related noun di·a·ko·niʹa is rendered “distribution”; see also study note on Lu 8:3.

Hebrew: In the Christian Greek Scriptures, inspired Bible writers used the term “Hebrew” in designating the language spoken by the Jews (Joh 19:13, 17, 20; Ac 21:40; 22:2; Re 9:11; 16:16), as well as the language in which the resurrected and glorified Jesus addressed Saul of Tarsus (Ac 26:14, 15). At Ac 6:1, “Hebrew-speaking Jews” are distinguished from “Greek-speaking Jews.” While some scholars hold that the term “Hebrew” in these references should instead be rendered “Aramaic,” there is good reason to believe that the term actually applies to the Hebrew language. When the physician Luke says that Paul spoke to the people of Jerusalem “in the Hebrew language,” Paul was addressing those whose life revolved around studying the Law of Moses in Hebrew. Also, of the great number of fragments and manuscripts comprising the Dead Sea Scrolls, the majority of Biblical and non-Biblical texts are written in Hebrew, showing that the language was in daily use. The smaller number of Aramaic fragments found shows that both languages were used. So it seems highly unlikely that when Bible writers used the word “Hebrew,” they actually meant the Aramaic or Syrian language. (Ac 21:40; 22:2; compare Ac 26:14.) The Hebrew Scriptures earlier distinguished between “Aramaic” and “the language of the Jews” (2Ki 18:26), and first-century Jewish historian Josephus, considering this passage of the Bible, speaks of “Aramaic” and “Hebrew” as distinct tongues. (Jewish Antiquities, X, 8 [i, 2]) It is true that there are some terms that are quite similar in both Aramaic and Hebrew and possibly other terms that were adopted into Hebrew from Aramaic. However, there seems to be no reason for the writers of the Christian Greek Scriptures to have said Hebrew if they meant Aramaic.

in the daily distribution: Or “in the daily service (ministry).” The Greek word di·a·ko·niʹa, often rendered “ministry,” is here used for an aspect of the ministry that involves caring materially for needy brothers and sisters inside the congregation.​—See study note on Ac 6:2, where the related verb di·a·ko·neʹo is rendered “to distribute food”; see also study note on Lu 8:3.

were ministering to them: Or “were supporting (providing for) them.” The Greek word di·a·ko·neʹo can refer to caring for the physical needs of others by obtaining, cooking, and serving food, and so forth. It is used in a similar sense at Lu 10:40 (“attend to things”), Lu 12:37 (“minister”), Lu 17:8 (“serve”), and Ac 6:2 (“distribute food”), but it can also refer to all other services of a similar personal nature. Here it describes how the women mentioned in verses 2 and 3 supported Jesus and his disciples, helping them to complete their God-given assignment. By doing so, these women glorified God, who showed his appreciation by preserving in the Bible a record of their merciful generosity for all future generations to read. (Pr 19:17; Heb 6:10) The same Greek term is used about women at Mt 27:55; Mr 15:41.​—See study note on Lu 22:26, where the related noun di·aʹko·nos is discussed.

right: Lit., “pleasing.” It would not have been pleasing either to God or to the apostles to neglect “the ministry of the word” of God.​—Ac 6:4.

to distribute food: Or “to minister; to serve.” The Greek word di·a·ko·neʹo here describes an aspect of the ministry that involves caring materially for needy but deserving fellow believers inside the congregation.​—See study note on Ac 6:1, where the related noun di·a·ko·niʹa is rendered “distribution”; see also study note on Lu 8:3.

reputable men: Or “men who are well-reported-on; men with a good reputation.” Here the passive form of the Greek verb mar·ty·reʹo (“to bear witness”) is used. Qualified men were needed because the work likely involved not only serving food but also handling money, purchasing supplies, and keeping careful records. These men were said to be full of spirit and wisdom, showing evidence of being guided by God’s spirit and godly wisdom in their lives. The situation here was a sensitive one. Difficulties and differences already existed in the congregation, so experienced men who showed good judgment, discretion, and understanding were needed. One of these men was Stephen, and his defense before the Sanhedrin indicates that he was well-qualified.​—Ac 7:2-53.

the ministry of the word: The same Greek word for “ministry” (di·a·ko·niʹa) is used at Ac 6:1 and 6:4. It is therefore obvious that two kinds of ministry are involved here​—the impartial distribution of food supplies for those in need and the supplying of spiritual food from God’s Word. The apostles discerned that it would not be proper for them to devote their time to distributing physical food instead of focusing on their primary ministry, that of providing the congregation with spiritual food by means of prayerful study, research, teaching, and shepherding. They knew that caring for the physical needs of the destitute widows in the congregation was a necessary part of a Christian’s ministry. Later, Jehovah inspired James to write that those who want to worship God acceptably must “look after orphans and widows in their tribulation.” (Jas 1:27) However, the apostles also recognized that their priority was to care for the spiritual needs of all the disciples, including the widows.

Antioch in Pisidia: A city in the Roman province of Galatia. This city was situated on the border of the regions of Phrygia and Pisidia, so at different times in history it might have been considered part of one of these regions. The ruins of the city are located near Yalvaç in modern-day Turkey. Pisidian Antioch is referred to here and at Ac 14:19, 21. Anyone traveling from Perga, a city near the Mediterranean Coast, to Pisidian Antioch faced a difficult trek; this city was about 1,100 m (3,600 ft) above sea level (see App. B13), and bandits roamed the treacherous mountain passages. “Antioch in Pisidia” is not to be confused with Antioch in Syria. (Ac 6:5; 11:19; 13:1; 14:26; 15:22; 18:22) In fact, most of the occurrences of the name Antioch in Acts refer, not to Pisidian Antioch, but to Syrian Antioch.

were by divine providence called: Most Bible translations simply read “were called.” However, the Greek words commonly rendered “called” are not used here. (Mt 1:16; 2:23; Mr 11:17; Lu 1:32, 60; Ac 1:12, 19) The word that appears in this verse is khre·ma·tiʹzo, and in most of the nine places where it occurs in the Christian Greek Scriptures, it clearly refers to things that come from God, that have a divine origin. (Mt 2:12, 22; Lu 2:26; Ac 10:22; 11:26; Ro 7:3; Heb 8:5; 11:7; 12:25) For example, at Ac 10:22, this word is used together with the expression “by a holy angel,” and at Mt 2:12, 22, it is used in connection with divinely inspired dreams. The related noun khre·ma·ti·smosʹ appears at Ro 11:4, and most lexicons and Bible translations use such renderings as “divine pronouncement; divine response; God’s reply; the answer of God.” It is possible that Jehovah directed Saul and Barnabas to use the name Christians. Some have suggested that the Gentile population in Antioch may have used the nickname Christians out of jest or scorn, but the usage of the Greek term khre·ma·tiʹzo clearly indicates that God was responsible for the designation “Christians.” And it would have been most unlikely that the Jews would label Jesus’ followers “Christians” (from Greek) or “Messianists” (from Hebrew). They had rejected Jesus as the Messiah, or Christ, so they would not have tacitly recognized him as the Anointed One, or Christ, by identifying his followers with the designation “Christians.”

Christians: The Greek term Khri·sti·a·nosʹ, meaning “follower of Christ,” is found only three times in the Christian Greek Scriptures. (Ac 11:26; 26:28; 1Pe 4:16) It is derived from Khri·stosʹ, meaning Christ, or Anointed One. Christians follow both the example and the teachings of Jesus, “the Christ,” or the one anointed by Jehovah. (Lu 2:26; 4:18) The designation “Christians” was given “by divine providence” possibly as early as the year 44 C.E. when the events mentioned in this text occurred. The name apparently gained widespread acceptance, so that when Paul appeared before King Herod Agrippa II, about 58 C.E., Agrippa knew who the Christians were. (Ac 26:28) The historian Tacitus indicates that by about the year 64 C.E., the term “Christian” was in use among the general population in Rome. In addition, sometime between 62 and 64 C.E., Peter wrote his first letter to Christians scattered throughout the Roman Empire. By then, the name Christian seems to have been widespread, distinctive, and specific. (1Pe 1:1, 2; 4:16) With this divinely provided name, Jesus’ disciples could no longer be mistaken for a sect of Judaism.

Stephen, . . . Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus: All seven of these names are Greek, raising the possibility that from among all the qualified men available in the Jerusalem congregation, the apostles selected Greek-speaking Jews or proselytes. However, Nicolaus is the only one called a proselyte of Antioch, which suggests that he may have been the only non-Jew of the group. The Greek names of the others were common even among natural Jews. Still, the apostles, acting as a governing body, seem to have chosen these particular men out of consideration for the feelings of the Greek-speaking Jews.​—Ac 6:1-6.

Antioch: This city, mentioned here for the first time in the Bible, lay some 500 km (300 mi) N of Jerusalem. Antioch became the capital of the Roman province of Syria in 64 B.C.E. By the first century C.E., it was the third-largest city in the Roman Empire, after Rome and Alexandria. While Antioch of Syria was admired for its beauty and its extensive political, commercial, and cultural influence, the city also acquired a reputation for moral corruption. A sizable population of Jews in Antioch reportedly made many proselytes among the Greek-speaking people there. Nicolaus became such a proselyte and later converted to Christianity. Barnabas and the apostle Paul spent a year teaching in Antioch, and Paul used that city as the base from which he launched his missionary tours. It was first in Antioch that Christ’s followers “were by divine providence called Christians.” (See study notes on Ac 11:26.) This Antioch is not to be confused with Antioch in Pisidia, mentioned at Ac 13:14.​—See study note on Ac 13:14 and App. B13.

they laid their hands on them: In the Hebrew Scriptures, the laying on of hands was done either to a person or to an animal and had a variety of meanings. (Ge 48:14; Le 16:21; 24:14) In connection with humans, it was usually a gesture to indicate that the person was being recognized in a special way or designated for a special purpose. (Nu 8:10) For example, Moses laid his hand on Joshua as a way to acknowledge him as Moses’ successor. As a result, Joshua became “full of the spirit of wisdom” and was able to lead Israel properly. (De 34:9) In the account recorded here at Ac 6:6, the apostles laid their hands on the men whom they appointed to positions of responsibility. The apostles did so only after praying about the matter, showing that they wanted God’s guidance. Later, the members of a body of congregation elders appointed Timothy to a special position of service by laying their hands on him. (1Ti 4:14) Timothy too was authorized to appoint others by laying his hands on them, but only after he had carefully considered their qualifications.​—1Ti 5:22.

wonders: Or “portents.”​—See study note on Ac 2:19.

wonders: Or “portents.” In the Christian Greek Scriptures, the Greek word teʹras is consistently used in combination with se·meiʹon (“sign”), both terms being used in the plural form. (Mt 24:24; Joh 4:48; Ac 7:36; 14:3; 15:12; 2Co 12:12) Basically, teʹras refers to anything that causes awe or wonderment. When the term clearly refers to something portending what will happen in the future, the alternate rendering “portent” is used in a study note.

Synagogue of the Freedmen: During Roman rule, a “freedman” was a person who had been set free from slavery. It has been suggested that those who belonged to this synagogue were Jews who had been taken captive by the Romans and then later were emancipated. Another view is that these were freed slaves who had become Jewish proselytes.

elders: Lit., “older men.” In the Bible, the Greek term pre·sbyʹte·ros refers primarily to those who hold a position of authority and responsibility in a community or a nation. Although the term sometimes refers to physical age (as at Lu 15:25; Ac 2:17), it is not limited to those who are elderly. Here it refers to the leaders of the Jewish nation who are often mentioned together with chief priests and scribes. The Sanhedrin was made up of men from these three groups.​—Mt 21:23; 26:3, 47, 57; 27:1, 41; 28:12; see Glossary, “Elder; Older man.”

elders: See study note on Mt 16:21.

the Nazarene: A descriptive epithet applied to Jesus and later to his followers. (Ac 24:5) Since many Jews had the name Jesus, it was common to add a further identification; the practice of associating people with the places from which they came was customary in Bible times. (2Sa 3:2, 3; 17:27; 23:25-39; Na 1:1; Ac 13:1; 21:29) Jesus lived most of his early life in the town of Nazareth in Galilee, so it was natural to use this term regarding him. Jesus was often referred to as “the Nazarene,” in different situations and by various individuals. (Mr 1:23, 24; 10:46, 47; 14:66-69; 16:5, 6; Lu 24:13-19; Joh 18:1-7) Jesus himself accepted the name and used it. (Joh 18:5-8; Ac 22:6-8) On the sign that Pilate placed on the torture stake, he wrote in Hebrew, Latin, and Greek: “Jesus the Nazarene the King of the Jews.” (Joh 19:19, 20) From Pentecost 33 C.E. onward, the apostles as well as others often spoke of Jesus as the Nazarene or as being from Nazareth.​—Ac 2:22; 3:6; 4:10; 6:14; 10:38; 26:9; see also study note on Mt 2:23.

the Nazarene: See study note on Mr 10:47.

like an angel’s face: Both the Hebrew and the Greek terms rendered “angel” mean “messenger.” (See study note on Joh 1:51.) Since angels bear messages from God, they have reason to be fearless and serene, confident that they have divine backing. Similarly, Stephen’s facial expression was that of a messenger of God. It gave no indication of guilt. Instead, he was serene, and his expression showed that he had confidence in the backing of Jehovah, “the God of glory.”​—Ac 7:2.

angels: Or “messengers.” The Greek word agʹge·los and the corresponding Hebrew word mal·ʼakhʹ occur nearly 400 times in the Bible. Both words have the basic meaning of “messenger.” When spirit messengers are meant, the words are translated “angels,” but if the reference is definitely to humans, the rendering is “messengers.” The context usually makes clear whether human or angelic messengers are meant, but where both meanings are possible, footnotes often show the alternative rendering. (Ge 16:7; 32:3; Job 4:18, ftn.; 33:23, ftn.; Ec 5:6, ftn.; Isa 63:9, ftn.; Mt 1:20; Jas 2:25; Re 22:8; see Glossary.) In the highly symbolic book of Revelation, certain references to angels may apply to human creatures.​—Re 2:1, 8, 12, 18; 3:1, 7, 14.