2 Tesalonika 1:1-12
Konteks1:1 From Paul 1 and Silvanus and Timothy, to the church of the Thessalonians 2 in God our Father and the Lord Jesus Christ. 1:2 Grace and peace to you 3 from God the 4 Father and the Lord Jesus Christ!
1:3 We ought to thank God always for you, brothers and sisters, 5 and rightly so, 6 because your faith flourishes more and more and the love of each one of you all for one another is ever greater. 1:4 As a result we ourselves boast about you in the churches of God for your perseverance and faith in all the persecutions and afflictions you are enduring.
1:5 This is evidence of God’s righteous judgment, to make you worthy 7 of the kingdom of God, for which in fact you are suffering. 1:6 For it is right 8 for God to repay with affliction those who afflict you, 1:7 and to you who are being afflicted to give rest together with us when the Lord Jesus is revealed 9 from heaven with his mighty angels. 10 1:8 With flaming fire he will mete out 11 punishment on those who do not know God 12 and do not obey the gospel of our Lord Jesus. 1:9 They 13 will undergo the penalty of eternal destruction, away from the presence of the Lord and from the glory of his strength, 14 1:10 when he comes to be glorified among his saints and admired 15 on that day among all who have believed – and you did in fact believe our testimony. 16 1:11 And in this regard we pray for you always, that our God will make you worthy of his calling 17 and fulfill by his power your every desire for goodness and every work of faith, 1:12 that the name of our Lord Jesus may be glorified in you, and you in him, according to 18 the grace of our God and the Lord Jesus Christ.
Yakobus 3:1-18
Konteks3:1 Not many of you should become teachers, my brothers and sisters, 19 because you know that we will be judged more strictly. 20 3:2 For we all stumble 21 in many ways. If someone does not stumble 22 in what he says, 23 he is a perfect individual, 24 able to control the entire body as well. 3:3 And if we put bits into the mouths of horses to get them to obey us, then we guide their entire bodies. 25 3:4 Look at ships too: Though they are so large and driven by harsh winds, they are steered by a tiny rudder wherever the pilot’s inclination directs. 3:5 So too the tongue is a small part of the body, 26 yet it has great pretensions. 27 Think 28 how small a flame sets a huge forest ablaze. 3:6 And the tongue is a fire! The tongue represents 29 the world of wrongdoing among the parts of our bodies. It 30 pollutes the entire body and sets fire to the course of human existence – and is set on fire by hell. 31
3:7 For every kind of animal, bird, reptile, and sea creature 32 is subdued and has been subdued by humankind. 33 3:8 But no human being can subdue the tongue; it is a restless 34 evil, full of deadly poison. 3:9 With it we bless the Lord 35 and Father, and with it we curse people 36 made in God’s image. 3:10 From the same mouth come blessing and cursing. These things should not be so, my brothers and sisters. 37 3:11 A spring does not pour out fresh water and bitter water from the same opening, does it? 3:12 Can a fig tree produce olives, my brothers and sisters, 38 or a vine produce figs? Neither can a salt water spring produce fresh water.
3:13 Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings. 39 3:14 But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. 3:15 Such 40 wisdom does not come 41 from above but is earthly, natural, 42 demonic. 3:16 For where there is jealousy and selfishness, there is disorder and every evil practice. 3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, 43 full of mercy and good fruit, 44 impartial, and not hypocritical. 45 3:18 And the fruit that consists of righteousness 46 is planted 47 in peace among 48 those who make peace.
Kisah Para Rasul 18:12--19:10
Konteks18:12 Now while Gallio 49 was proconsul 50 of Achaia, 51 the Jews attacked Paul together 52 and brought him before the judgment seat, 53 18:13 saying, “This man is persuading 54 people to worship God in a way contrary to 55 the law!” 18:14 But just as Paul was about to speak, 56 Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, 57 I would have been justified in accepting the complaint 58 of you Jews, 59 18:15 but since it concerns points of disagreement 60 about words and names and your own law, settle 61 it yourselves. I will not be 62 a judge of these things!” 18:16 Then he had them forced away 63 from the judgment seat. 64 18:17 So they all seized Sosthenes, the president of the synagogue, 65 and began to beat 66 him in front of the judgment seat. 67 Yet none of these things were of any concern 68 to Gallio.
18:18 Paul, after staying 69 many more days in Corinth, 70 said farewell to 71 the brothers and sailed away to Syria accompanied by 72 Priscilla and Aquila. 73 He 74 had his hair cut off 75 at Cenchrea 76 because he had made a vow. 77 18:19 When they reached Ephesus, 78 Paul 79 left Priscilla and Aquila 80 behind there, but he himself went 81 into the synagogue 82 and addressed 83 the Jews. 18:20 When they asked him to stay longer, he would not consent, 84 18:21 but said farewell to 85 them and added, 86 “I will come back 87 to you again if God wills.” 88 Then 89 he set sail from Ephesus, 18:22 and when he arrived 90 at Caesarea, 91 he went up and greeted 92 the church at Jerusalem 93 and then went down to Antioch. 94 18:23 After he spent 95 some time there, Paul left and went through the region of Galatia 96 and Phrygia, 97 strengthening all the disciples.
18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. 98 He was an eloquent speaker, 99 well-versed 100 in the scriptures. 18:25 He had been instructed in 101 the way of the Lord, and with great enthusiasm 102 he spoke and taught accurately the facts 103 about Jesus, although he knew 104 only the baptism of John. 18:26 He began to speak out fearlessly 105 in the synagogue, 106 but when Priscilla and Aquila 107 heard him, they took him aside 108 and explained the way of God to him more accurately. 18:27 When Apollos 109 wanted to cross over to Achaia, 110 the brothers encouraged 111 him 112 and wrote to the disciples to welcome him. When he arrived, he 113 assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously 114 in public debate, 115 demonstrating from the scriptures that the Christ 116 was Jesus. 117
19:1 While 118 Apollos was in Corinth, 119 Paul went through the inland 120 regions 121 and came to Ephesus. 122 He 123 found some disciples there 124 19:2 and said to them, “Did you receive the Holy Spirit when you believed?” 125 They replied, 126 “No, we have not even 127 heard that there is a Holy Spirit.” 19:3 So Paul 128 said, “Into what then were you baptized?” “Into John’s baptism,” they replied. 129 19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, 130 that is, in Jesus.” 19:5 When they heard this, they were baptized in the name of the Lord Jesus, 19:6 and when Paul placed 131 his hands on them, the Holy Spirit came 132 upon them, and they began to speak 133 in tongues and to prophesy. 134 19:7 (Now there were about twelve men in all.) 135
19:8 So Paul 136 entered 137 the synagogue 138 and spoke out fearlessly 139 for three months, addressing 140 and convincing 141 them about the kingdom of God. 142 19:9 But when 143 some were stubborn 144 and refused to believe, reviling 145 the Way 146 before the congregation, he left 147 them and took the disciples with him, 148 addressing 149 them every day 150 in the lecture hall 151 of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, 152 both Jews and Greeks, heard the word of the Lord. 153
[1:1] 1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 2 map For the location of Thessalonica see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[1:2] 3 tn Grk “Grace to you and peace.”
[1:2] 4 tc ‡ Most witnesses (א A F G I 0278 Ï lat sy sa) have ἡμῶν (Jhmwn) after πατρός (patros), reading “God our Father,” in apparent emulation of Paul’s almost universal style. The omission of the pronoun (the reading of B D P 0111vid 33 1739 1881 pc) seems to be the original wording of this salutation. As well, the intrinsic evidence also supports the shorter reading: If 2 Thessalonians is authentic, it was one of Paul’s earliest letters, and, if so, his stereotyped salutation was still in embryonic form (see discussion at 1 Thess 1:1). NA27 places the word in brackets, indicating some doubts as to its authenticity.
[1:3] 5 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
[1:3] 6 tn Grk “as is worthy.”
[1:5] 7 tn Grk “so that you may be made worthy.” The passive infinitive καταξιωθῆναι (kataxiwqhnai) has been translated as an active construction in English for stylistic reasons.
[1:6] 8 tn Grk “if in fact/since,” as a continuation of the preceding.
[1:7] 9 tn Grk “at the revelation of the Lord Jesus.”
[1:7] 10 tn Grk “angels of power,” translated as an attributive genitive.
[1:8] 11 tn Grk “meting out,” as a description of Jesus Christ in v. 7. Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 8 in the translation.
[1:8] 12 sn An allusion to Jer 10:25, possibly also to Ps 79:6 and Isa 66:15.
[1:9] 13 tn Grk “who,” describing the people mentioned in v. 8. A new sentence was started here in the translation by replacing the relative pronoun with a personal pronoun.
[1:9] 14 tn Or “power,” or “might.” The construction can also be translated as an attributed genitive: “from his glorious strength” (cf. TEV “glorious might”; CEV “glorious strength”; NLT “glorious power”).
[1:9] sn An allusion to Isa 2:10, 19, 21.
[1:10] 15 tn Or “marveled at.”
[1:10] 16 tn Grk “because our testimony to you was believed.”
[1:11] 17 tn Or “your calling.”
[1:12] 18 tn Or “by means of.”
[3:1] 19 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[3:1] 20 tn Grk “will receive a greater judgment.”
[3:2] 24 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[3:3] 25 tn Grk “their entire body.”
[3:5] 26 tn Grk “a small member.”
[3:5] 27 tn Grk “boasts of great things.”
[3:6] 29 tn Grk “makes itself,” “is made.”
[3:6] 30 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:6] 31 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).
[3:7] 32 tn Grk (plurals), “every kind of animals and birds, of reptiles and sea creatures.”
[3:7] 33 tn Grk “the human species.”
[3:8] 34 tc Most
[3:9] 35 tc Most later
[3:9] 36 tn Grk “men”; but here ἀνθρώπους (anqrwpous) has generic force, referring to both men and women.
[3:10] 37 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[3:12] 38 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[3:13] 39 tn Grk “works in the gentleness of wisdom.”
[3:15] 41 tn Grk “come down”; “descend.”
[3:15] 42 tn Grk “soulish,” which describes life apart from God, characteristic of earthly human life as opposed to what is spiritual. Cf. 1 Cor 2:14; 15:44-46; Jude 19.
[3:17] 43 tn Or “willing to yield,” “open to persuasion.”
[3:17] 44 tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”
[3:18] 46 tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.
[3:18] 48 tn Or “for,” or possibly “by.”
[18:12] 49 sn Gallio was proconsul of Achaia from
[18:12] 50 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[18:12] 51 sn Achaia was a Roman province created in 146
[18:12] 52 tn Grk “with one accord.”
[18:12] 53 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.
[18:12] sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. So this was a very public event.
[18:13] 55 tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.
[18:14] 56 tn Grk “about to open his mouth” (an idiom).
[18:14] 57 tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”
[18:14] 58 tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”
[18:14] 59 tn Grk “accepting your complaint, O Jews.”
[18:15] 61 tn Grk “see to it” (an idiom).
[18:15] 62 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
[18:16] 63 tn Grk “driven away,” but this could result in a misunderstanding in English (“driven” as in a cart or wagon?). “Forced away” conveys the idea; Gallio rejected their complaint. In contemporary English terminology the case was “thrown out of court.” The verb ἀπήλασεν (aphlasen) has been translated as a causative since Gallio probably did not perform this action in person, but ordered his aides or officers to remove the plaintiffs.
[18:16] 64 sn See the note on the term judgment seat in 18:12.
[18:17] 65 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).
[18:17] sn See the note on synagogue in 6:9.
[18:17] 66 tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
[18:17] 67 sn See the note on the term judgment seat in 18:12.
[18:17] 68 tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”
[18:17] sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.
[18:18] 69 tn The participle προσμείνας (prosmeina") is taken temporally.
[18:18] 70 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:18] 71 tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.
[18:18] 72 tn Grk “Syria, and with him.”
[18:18] 73 sn See the note on Aquila in 18:2.
[18:18] 74 tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.
[18:18] 75 tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).
[18:18] 76 tn That is, “before he sailed from Cenchrea.”
[18:18] sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.
[18:18] 77 sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.
[18:19] 78 sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334
[18:19] map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[18:19] 79 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:19] 80 tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
[18:19] 81 tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:19] 82 sn See the note on synagogue in 6:9.
[18:19] 83 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:19. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
[18:20] 84 sn He would not consent. Paul probably refused because he wanted to reach Jerusalem for the festival season before the seas became impassable during the winter.
[18:21] 85 tn Or “but took leave of.”
[18:21] 86 tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.
[18:21] 87 tn Or “will return.”
[18:21] 88 tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.
[18:21] 89 tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.
[18:22] 90 tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…εἴς τι at someth. a harbor Ac 18:22; 21:3; 27:5.”
[18:22] 91 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a sea voyage of 620 mi (990 km).
[18:22] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:22] 92 tn Grk “going up and greeting.” The participles ἀναβάς (anabas) and ἀσπασάμενος (aspasameno") are translated as finite verbs due to requirements of contemporary English style.
[18:22] 93 tn The words “at Jerusalem” are not in the Greek text, but are implied by the participle ἀναβάς (anabas). The expression “go up” refers almost exclusively to the direction of Jerusalem, while the corresponding “go down” (κατέβη, katebh) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem.
[18:22] map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:22] 94 sn Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).
[18:22] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[18:23] 95 tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.
[18:23] 96 sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.
[18:23] 97 sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.
[18:24] 98 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[18:24] 99 tn Or “was a learned man.” In this verse λόγιος (logios) can refer to someone who was an attractive and convincing speaker, a rhetorician (L&N 33.32), or it can refer to the person who has acquired a large part of the intellectual heritage of a given culture (“learned” or “cultured,” L&N 27.20, see also BDAG 598 s.v. λόγιος which lists both meanings as possible here). The description of Apollos’ fervent speaking in the following verses, as well as implications from 1 Cor 1-4, where Paul apparently compares his style and speaking ability with that of Apollos, suggests that eloquent speaking ability or formal rhetorical skill are in view here. This clause has been moved from its order in the Greek text (Grk “a certain Jew named Apollos, a native of Alexandria, an eloquent speaker, arrived in Ephesus, who was powerful in the scriptures”) and paired with the last element (“powerful in the scriptures”) due to the demands of clarity and contemporary English style.
[18:24] 100 tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”
[18:25] 101 tn Or “had been taught.”
[18:25] 102 tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).
[18:25] 103 tn Grk “the things.”
[18:25] 104 tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.
[18:26] 105 tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).
[18:26] 106 sn See the note on synagogue in 6:9.
[18:26] 107 sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.
[18:26] 108 tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”
[18:27] 109 tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.
[18:27] 110 sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27
[18:27] 111 tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.
[18:27] 112 tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[18:27] 113 tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.
[18:28] 114 tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”
[18:28] 115 tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio") see BDAG 223 s.v. 2.
[18:28] 116 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).
[18:28] sn See the note on Christ in 2:31.
[18:28] 117 tn Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.
[19:1] 118 tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[19:1] 119 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[19:1] 121 tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”
[19:1] 122 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:1] 123 tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[19:1] 124 tn The word “there” is not in the Greek text but is implied.
[19:2] 125 tn The participle πιστεύσαντες (pisteusante") is taken temporally.
[19:2] 126 tn Grk “they [said] to him” (the word “said” is implied in the Greek text).
[19:2] 127 tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.
[19:3] 128 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[19:3] 129 tn Grk “they said.”
[19:4] 130 sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).
[19:6] 132 sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.
[19:6] 133 tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.
[19:6] 134 tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.
[19:7] 135 sn This is a parenthetical note by the author.
[19:8] 136 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[19:8] 137 tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[19:8] 138 sn See the note on synagogue in 6:9.
[19:8] 140 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
[19:8] 141 tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”
[19:8] 142 sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.
[19:9] 143 tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.
[19:9] 144 tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.
[19:9] 145 tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”
[19:9] 146 sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).
[19:9] 147 tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.
[19:9] 148 tn The words “with him” are not in the Greek text, but are implied.
[19:9] 149 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
[19:9] 150 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[19:9] 151 tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”
[19:10] 152 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[19:10] sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.
[19:10] 153 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
