Acts of Sent Away Ones 11

ἀκροβυστία - acro-plug, extremity stopper, high-point bung

See note at Galatians 2:7.

περιτομῆς (genitive singular of περιτομή) is literally “a cutting around,” from περί “around” + τομή “a cut, incision,” derived from τέμνω “to cut”; the compound is thus semantically transparent and originally denotes a circular or circumferential cutting action, before any later specialized or technical extensions.

So it follows that "uncircumcised" in the Greek would be ἀπερίτμητος formed from the privative prefix ἀ- “not” + περίτμητος “circumcised.” This word is actually used only once in Acts 7:51. This is not the word used here in Acts 11:3 or any of the other 20 verses where most translations render the word "uncircumcised." It is uncertain speculation of a word exclusive to the NT that scholars could only give opinions on. The compound ἀκροβυστία has nothing signifying "cutting" nor "covering" and thus the signification of "uncircumcised" is forced onto it.

εὐαγγελιζόμενοι τὸν Κύριον Ἰησοῦν This means "evangelizing the Master Jesu/Salvation" or "gospelizing the Master Salvation/Jesu"

It does not mean "preaching."

It serves the same function as other similar "-izing" words:

When a –ίζω verb (such as εὐαγγελίζω, βαπτίζω, καθαρίζω, σκανδαλίζω) is followed by an accusative of a person, the construction reflects one of two tightly defined valency patterns in Greek:

1. Direct Object of Affect (Patient Accusative)

Here the person in the accusative is the one directly acted upon—i.e., the recipient of the action that the verb effects.

Structural pattern

Verb (–ίζω) + Accusative Person

Semantic value

“to cause that person to undergo X”

Examples (structural type)

• βαπτίζω τινά → “to immerse someone”
• καθαρίζω τινά → “to cleanse someone”
• σκανδαλίζω τινά → “to cause someone to stumble”
• δουλίζω τινά → “to enslave someone”

Here the accusative marks the directly transformed participant. This is the canonical transitive use of –ίζω.

2. Double-Object Frame (Person + Content)

With communicative or declarative –ίζω verbs (especially εὐαγγελίζω), Greek often uses:

Accusative of person + Accusative of thing
or
Accusative of person + περί / ὅτι + clause

Example patterns

• εὐαγγελίζω τινά τι
  = “to announce something to someone”

• εὐαγγελίζω τινά περὶ τινός
  = “to proclaim to someone about something”

Here:

• The person-accusative = recipient

• The second object or clause = semantic content

So the person is not transformed, but informed.

What This Means for εὐαγγελιζόμενοι + Accusative Person

When you see:

εὐαγγελιζόμενοι τινά

the accusative person is not undergoing a physical change, but is:

• the target of proclamation

• the recipient of communicated content

• grammatically functioning as a personal goal without a preposition

This is a regular Greek extension of the “affect” accusative into the semantic domain of information transfer.

With εὐαγγελιζόμενοι, an accusative person is not the content of the proclamation but the recipient of it. In Greek valency terms, the person in the accusative functions as the affected addressee (recipient/patient of the speech act), while the content is expressed separately—either by a second accusative (εὐαγγελίζω τινά τι), a prepositional phrase (περί + gen.), or a ὅτι/ὡς clause.

All the previous translations, trying to avoid the truthful reading, add words such as περί + gen. and/or change the noun "Jesu/Salvation" into a genitive form (e.g. of Jesus) when it (he) is in fact an accusative direct object. In other words, pretty much every rendering ever of this line has been falsely crafted.