Kisah Para Rasul 16:11--17:15
Konteks16:11 We put out to sea 1 from Troas 2 and sailed a straight course 3 to Samothrace, 4 the next day to Neapolis, 5 16:12 and from there to Philippi, 6 which is a leading city of that district 7 of Macedonia, 8 a Roman colony. 9 We stayed in this city for some days. 16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down 10 and began to speak 11 to the women 12 who had assembled there. 13 16:14 A 14 woman named Lydia, a dealer in purple cloth 15 from the city of Thyatira, 16 a God-fearing woman, listened to us. 17 The Lord opened her heart to respond 18 to what Paul was saying. 16:15 After she and her household were baptized, she urged us, 19 “If 20 you consider me to be a believer in the Lord, 21 come and stay in my house.” And she persuaded 22 us.
16:16 Now 23 as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. 24 She 25 brought her owners 26 a great profit by fortune-telling. 27 16:17 She followed behind Paul and us and kept crying out, 28 “These men are servants 29 of the Most High God, who are proclaiming to you the way 30 of salvation.” 31 16:18 She continued to do this for many days. But Paul became greatly annoyed, 32 and turned 33 and said to the spirit, “I command you in the name of Jesus Christ 34 to come out of her!” And it came out of her at once. 35 16:19 But when her owners 36 saw their hope of profit 37 was gone, they seized 38 Paul and Silas and dragged 39 them into the marketplace before the authorities. 16:20 When 40 they had brought them 41 before the magistrates, they said, “These men are throwing our city into confusion. 42 They are 43 Jews 16:21 and are advocating 44 customs that are not lawful for us to accept 45 or practice, 46 since we are 47 Romans.”
16:22 The crowd joined the attack 48 against them, and the magistrates tore the clothes 49 off Paul and Silas 50 and ordered them to be beaten with rods. 51 16:23 After they had beaten them severely, 52 they threw them into prison and commanded 53 the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell 54 and fastened their feet in the stocks. 55
16:25 About midnight Paul and Silas were praying 56 and singing hymns to God, 57 and the rest of 58 the prisoners were listening to them. 16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds 59 of all the prisoners came loose. 16:27 When the jailer woke up 60 and saw the doors of the prison standing open, 61 he drew his sword and was about to kill himself, 62 because he assumed 63 the prisoners had escaped. 16:28 But Paul called out loudly, 64 “Do not harm yourself, 65 for we are all here!” 16:29 Calling for lights, the jailer 66 rushed in and fell down 67 trembling at the feet of Paul and Silas. 16:30 Then he brought them outside 68 and asked, “Sirs, what must 69 I do to be saved?” 16:31 They replied, 70 “Believe 71 in the Lord Jesus 72 and you will be saved, you and your household.” 16:32 Then 73 they spoke the word of the Lord 74 to him, along with all those who were in his house. 16:33 At 75 that hour of the night he took them 76 and washed their wounds; 77 then 78 he and all his family 79 were baptized right away. 80 16:34 The jailer 81 brought them into his house and set food 82 before them, and he rejoiced greatly 83 that he had come to believe 84 in God, together with his entire household. 85 16:35 At daybreak 86 the magistrates 87 sent their police officers, 88 saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, 89 “The magistrates have sent orders 90 to release you. So come out now and go in peace.” 91 16:37 But Paul said to the police officers, 92 “They had us beaten in public 93 without a proper trial 94 – even though we are Roman citizens 95 – and they threw us 96 in prison. And now they want to send us away 97 secretly? Absolutely not! They 98 themselves must come and escort us out!” 99 16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas 100 were Roman citizens 101 16:39 and came 102 and apologized to them. After 103 they brought them out, they asked them repeatedly 104 to leave the city. 16:40 When they came out of the prison, they entered Lydia’s house, and when they saw the brothers, they encouraged them and then 105 departed.
17:1 After they traveled through 106 Amphipolis 107 and Apollonia, 108 they came to Thessalonica, 109 where there was a Jewish synagogue. 110 17:2 Paul went to the Jews in the synagogue, 111 as he customarily did, and on three Sabbath days he addressed 112 them from the scriptures, 17:3 explaining and demonstrating 113 that the Christ 114 had to suffer and to rise from the dead, 115 saying, 116 “This Jesus I am proclaiming to you is the Christ.” 117 17:4 Some of them were persuaded 118 and joined Paul and Silas, along with a large group 119 of God-fearing Greeks 120 and quite a few 121 prominent women. 17:5 But the Jews became jealous, 122 and gathering together some worthless men from the rabble in the marketplace, 123 they formed a mob 124 and set the city in an uproar. 125 They attacked Jason’s house, 126 trying to find Paul and Silas 127 to bring them out to the assembly. 128 17:6 When they did not find them, they dragged 129 Jason and some of the brothers before the city officials, 130 screaming, “These people who have stirred up trouble 131 throughout the world 132 have come here too, 17:7 and 133 Jason has welcomed them as guests! They 134 are all acting against Caesar’s 135 decrees, saying there is another king named 136 Jesus!” 137 17:8 They caused confusion among 138 the crowd and the city officials 139 who heard these things. 17:9 After 140 the city officials 141 had received bail 142 from Jason and the others, they released them.
17:10 The brothers sent Paul and Silas off to Berea 143 at once, during the night. When they arrived, 144 they went to the Jewish synagogue. 145 17:11 These Jews 146 were more open-minded 147 than those in Thessalonica, 148 for they eagerly 149 received 150 the message, examining 151 the scriptures carefully every day 152 to see if these things were so. 17:12 Therefore many of them believed, along with quite a few 153 prominent 154 Greek women and men. 17:13 But when the Jews from Thessalonica 155 heard that Paul had also proclaimed the word of God 156 in Berea, 157 they came there too, inciting 158 and disturbing 159 the crowds. 17:14 Then the brothers sent Paul away to the coast 160 at once, but Silas and Timothy remained in Berea. 161 17:15 Those who accompanied Paul escorted him as far as Athens, 162 and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. 163
[16:11] 1 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
[16:11] 2 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.
[16:11] 3 tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course” here; L&N 54.3 has “to sail a straight course, sail straight to.”
[16:11] 4 sn Samothrace is an island in the northern part of the Aegean Sea.
[16:11] 5 sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.
[16:12] 6 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[16:12] 7 tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS4 and NA27 here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prwth th" merido", “first of that district”) as found in Ì74 א A C Ψ 33vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.
[16:12] 8 sn Macedonia was the Roman province of Macedonia in Greece.
[16:12] 9 sn A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).
[16:13] 10 tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.
[16:13] 11 tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.
[16:13] 12 sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).
[16:13] 13 tn The word “there” is not in the Greek text, but is implied.
[16:14] 14 tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[16:14] 15 tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.
[16:14] 16 sn Thyatira was a city in the province of Lydia in Asia Minor.
[16:14] 17 tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
[16:14] 18 tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”
[16:14] sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).
[16:15] 19 tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.
[16:15] 20 tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.
[16:15] 21 tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”
[16:15] 22 tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”
[16:16] 23 tn Grk “Now it happened that.” 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.
[16:16] 24 tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων, originally Πύθων (Puqwn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.
[16:16] 25 tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation.
[16:16] 27 tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.
[16:17] 28 tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.
[16:17] 29 tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”
[16:17] 30 tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.
[16:17] 31 sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.
[16:18] 32 tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.
[16:18] 33 tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.
[16:18] 34 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[16:18] 35 tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.
[16:19] 37 tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.
[16:19] 38 tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.
[16:19] 39 tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.
[16:20] 40 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[16:20] 41 tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”
[16:20] 42 tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.
[16:20] 43 tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.
[16:21] 44 tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
[16:21] 45 tn Or “acknowledge.”
[16:21] 46 sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).
[16:21] 47 tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.
[16:22] 48 tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.
[16:22] 49 tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).
[16:22] 50 tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
[16:22] 51 tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).
[16:23] 52 tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epiqente") has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”
[16:23] 53 tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.
[16:24] 55 tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (ei" to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.
[16:25] 56 tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.
[16:25] 57 sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).
[16:25] 58 tn The words “the rest of” are not in the Greek text, but are implied.
[16:26] 59 tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.
[16:27] 60 tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first.
[16:27] 61 tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.
[16:27] 62 sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).
[16:28] 64 tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalh fwnh) has been simplified as an English adverb (“loudly”), and the participle λέγων (legwn) has not been translated since it is redundant in English.
[16:28] 65 sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
[16:29] 66 tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.
[16:29] 67 tn Or “and prostrated himself.”
[16:29] sn Fell down. The earthquake and the freeing of the prisoners showed that God’s power was present. Such power could only be recognized. The open doors opened the jailer’s heart.
[16:30] 68 tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.
[16:30] 69 tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.
[16:31] 71 sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.
[16:31] 72 tc The majority of
[16:32] 73 tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.
[16:32] 74 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; 19:10, 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.
[16:33] 75 tn Grk “And at.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[16:33] 76 tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.
[16:33] 77 tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”
[16:33] 78 tn Here καί (kai) has been translated as “then” to indicate the logical sequence.
[16:33] 79 sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.
[16:33] 80 tn Or “immediately.”
[16:34] 81 tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.
[16:34] 82 tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.
[16:34] 83 tn Or “he was overjoyed.”
[16:34] 84 tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.
[16:34] 85 tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.
[16:35] 86 tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.
[16:35] 87 tn On the term translated “magistrates,” see BDAG 947-48 s.v. στρατηγός 1. These city leaders were properly called duoviri, but were popularly known as praetors (στρατηγοί, strathgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Silas independently. God was at work everywhere.
[16:35] 88 tn On the term ῥαβδοῦχος (rJabdouco") see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”
[16:36] 89 tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.
[16:36] 90 tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
[16:36] 91 tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.
[16:37] 92 tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.
[16:37] 93 tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.
[16:37] 94 tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
[16:37] 95 tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.
[16:37] 96 tn The word “us” 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.
[16:37] 97 tn L&N 28.71 has “send us away secretly” for this verse.
[16:37] 99 sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.
[16:38] 100 tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.
[16:38] 101 sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.
[16:39] 102 tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.
[16:39] 103 tn Grk “and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[16:39] 104 tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.
[16:40] 105 tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.
[17:1] 106 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
[17:1] 107 sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).
[17:1] 108 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
[17:1] 109 sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.
[17:1] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[17:1] 110 sn See the note on synagogue in 6:9.
[17:2] 111 tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
[17:2] 112 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 17:2. 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.
[17:3] 113 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
[17:3] 114 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[17:3] sn See the note on Christ in 2:31.
[17:3] 115 sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.
[17:3] 116 tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.
[17:3] 117 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[17:3] sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.
[17:4] 119 tn Or “a large crowd.”
[17:4] 120 tn Or “of devout Greeks,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).
[17:4] 121 tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).
[17:5] 122 tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).
[17:5] 123 tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”
[17:5] 124 tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.
[17:5] 125 tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.
[17:5] 126 sn The attack took place at Jason’s house because this was probably the location of the new house church.
[17:5] 127 tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.
[17:5] 128 tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”
[17:6] 129 tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).
[17:6] 130 tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).
[17:6] 131 tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.
[17:6] 132 tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).
[17:6] sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.
[17:7] 133 tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.
[17:7] 134 tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[17:7] 135 tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).
[17:7] 136 tn The word “named” is not in the Greek text, but is supplied for clarity.
[17:7] 137 sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.
[17:8] 138 tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.
[17:8] 139 tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official.’”
[17:9] 140 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[17:9] 141 tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.
[17:9] 142 tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.
[17:10] 143 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.
[17:10] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[17:10] 144 tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.
[17:10] 145 sn See the note on synagogue in 6:9.
[17:11] 146 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
[17:11] 147 tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.
[17:11] 148 sn Thessalonica was a city in Macedonia (modern Salonica).
[17:11] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[17:11] 149 tn Or “willingly,” “readily”; Grk “with all eagerness.”
[17:11] 150 tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.
[17:11] 151 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
[17:11] 152 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[17:12] 153 tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).
[17:12] 154 tn Or “respected.”
[17:13] 155 sn Thessalonica was a city in Macedonia (modern Salonica).
[17:13] 156 tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.
[17:13] 157 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.
[17:13] 158 tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.
[17:13] sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.
[17:13] 159 tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.
[17:14] 160 tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).
[17:14] 161 tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
[17:15] 162 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[17:15] 163 sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
