Kisah Para Rasul 9:23

Saul’s Escape from Damascus

9:23 Now after some days had passed, the Jews plotted ¹  together to kill him,

Kisah Para Rasul 9:26-30

Saul Returns to Jerusalem

9:26 When he arrived in Jerusalem, ²  he attempted to associate ³  with the disciples, and they were all afraid of him, because they did not believe ⁴  that he was a disciple. 9:27 But Barnabas took ⁵  Saul, ⁶  brought ⁷  him to the apostles, and related to them how he had seen the Lord on the road, that ⁸  the Lord had spoken to him, and how in Damascus he had spoken out boldly ⁹  in the name of Jesus. 9:28 So he was staying with them, associating openly with them ¹⁰  in Jerusalem, speaking out boldly in the name of the Lord. 9:29 He was speaking and debating ¹¹  with the Greek-speaking Jews, ¹²  but they were trying to kill him. 9:30 When the brothers found out about this, they brought him down to Caesarea ¹³  and sent him away to Tarsus.

Kisah Para Rasul 11:25-26

11:25 Then Barnabas departed for Tarsus to look for Saul, 11:26 and when he found him, he brought him to Antioch. ¹⁴  So ¹⁵  for a whole year Barnabas and Saul ¹⁶  met with the church and taught a significant number of people. ¹⁷  Now it was in Antioch ¹⁸  that the disciples were first called Christians. ¹⁹ 

Kisah Para Rasul 13:1--14:28

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ²⁰  Barnabas, Simeon called Niger, ²¹  Lucius the Cyrenian, ²²  Manaen (a close friend of Herod ²³  the tetrarch ²⁴  from childhood ²⁵ ) and Saul. 13:2 While they were serving ²⁶  the Lord and fasting, the Holy Spirit said, “Set apart ²⁷  for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted ²⁸  and ²⁹  prayed and placed their hands ³⁰  on them, they sent them off.

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ³¹  sent out by the Holy Spirit, went down to Seleucia, ³²  and from there they sailed to Cyprus. ³³  13:5 When ³⁴  they arrived ³⁵  in Salamis, ³⁶  they began to proclaim ³⁷  the word of God in the Jewish synagogues. ³⁸  (Now they also had John ³⁹  as their assistant.) ⁴⁰  13:6 When they had crossed over ⁴¹  the whole island as far as Paphos, ⁴²  they found a magician, a Jewish false prophet named Bar-Jesus, ⁴³  13:7 who was with the proconsul ⁴⁴  Sergius Paulus, an intelligent man. The proconsul ⁴⁵  summoned ⁴⁶  Barnabas and Saul and wanted to hear ⁴⁷  the word of God. 13:8 But the magician Elymas ⁴⁸  (for that is the way his name is translated) ⁴⁹  opposed them, trying to turn the proconsul ⁵⁰  away from the faith. 13:9 But Saul (also known as Paul), ⁵¹  filled with the Holy Spirit, ⁵²  stared straight ⁵³  at him 13:10 and said, “You who are full of all deceit and all wrongdoing, ⁵⁴  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ⁵⁵  13:11 Now ⁵⁶  look, the hand of the Lord is against ⁵⁷  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ⁵⁸  and darkness came over ⁵⁹  him, and he went around seeking people ⁶⁰  to lead him by the hand. 13:12 Then when the proconsul ⁶¹  saw what had happened, he believed, ⁶²  because he was greatly astounded ⁶³  at the teaching about ⁶⁴  the Lord.

Paul and Barnabas at Pisidian Antioch

13:13 Then Paul and his companions put out to sea ⁶⁵  from Paphos ⁶⁶  and came to Perga ⁶⁷  in Pamphylia, ⁶⁸  but John ⁶⁹  left them and returned to Jerusalem. ⁷⁰  13:14 Moving on from ⁷¹  Perga, ⁷²  they arrived at Pisidian Antioch, ⁷³  and on the Sabbath day they went into ⁷⁴  the synagogue ⁷⁵  and sat down. 13:15 After the reading from the law and the prophets, ⁷⁶  the leaders of the synagogue ⁷⁷  sent them a message, ⁷⁸  saying, “Brothers, ⁷⁹  if you have any message ⁸⁰  of exhortation ⁸¹  for the people, speak it.” ⁸²  13:16 So Paul stood up, ⁸³  gestured ⁸⁴  with his hand and said,

“Men of Israel, ⁸⁵  and you Gentiles who fear God, ⁸⁶  listen: 13:17 The God of this people Israel ⁸⁷  chose our ancestors ⁸⁸  and made the people great ⁸⁹  during their stay as foreigners ⁹⁰  in the country ⁹¹  of Egypt, and with uplifted arm ⁹²  he led them out of it. 13:18 For ⁹³  a period of about forty years he put up with ⁹⁴  them in the wilderness. ⁹⁵  13:19 After ⁹⁶  he had destroyed ⁹⁷  seven nations ⁹⁸  in the land of Canaan, he gave his people their land as an inheritance. ⁹⁹  13:20 All this took ¹⁰⁰  about four hundred fifty years. After this ¹⁰¹  he gave them judges until the time of ¹⁰²  Samuel the prophet. 13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled ¹⁰³  forty years. 13:22 After removing him, God ¹⁰⁴  raised up ¹⁰⁵  David their king. He testified about him: ¹⁰⁶  ‘I have found David ¹⁰⁷  the son of Jesse to be a man after my heart, ¹⁰⁸  who will accomplish everything I want him to do.’ ¹⁰⁹  13:23 From the descendants ¹¹⁰  of this man ¹¹¹  God brought to Israel a Savior, Jesus, just as he promised. ¹¹²  13:24 Before ¹¹³  Jesus ¹¹⁴  arrived, John ¹¹⁵  had proclaimed a baptism for repentance ¹¹⁶  to all the people of Israel. 13:25 But while John was completing his mission, ¹¹⁷  he said repeatedly, ¹¹⁸  ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ ¹¹⁹  13:26 Brothers, ¹²⁰  descendants ¹²¹  of Abraham’s family, ¹²²  and those Gentiles among you who fear God, ¹²³  the message ¹²⁴  of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize ¹²⁵  him, ¹²⁶  and they fulfilled the sayings ¹²⁷  of the prophets that are read every Sabbath by condemning ¹²⁸  him. ¹²⁹  13:28 Though ¹³⁰  they found ¹³¹  no basis ¹³²  for a death sentence, ¹³³  they asked Pilate to have him executed. 13:29 When they had accomplished ¹³⁴  everything that was written ¹³⁵  about him, they took him down ¹³⁶  from the cross ¹³⁷  and placed him ¹³⁸  in a tomb. 13:30 But God raised ¹³⁹  him from the dead, 13:31 and ¹⁴⁰  for many days he appeared to those who had accompanied ¹⁴¹  him from Galilee to Jerusalem. These ¹⁴²  are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, ¹⁴³  13:33 that this promise ¹⁴⁴  God has fulfilled to us, their children, by raising ¹⁴⁵  Jesus, as also it is written in the second psalm, ‘You are my Son; ¹⁴⁶  today I have fathered you.’ ¹⁴⁷  13:34 But regarding the fact that he has raised Jesus ¹⁴⁸  from the dead, never ¹⁴⁹  again to be ¹⁵⁰  in a state of decay, God ¹⁵¹  has spoken in this way: ‘I will give you ¹⁵²  the holy and trustworthy promises ¹⁵³  made to David.’ ¹⁵⁴  13:35 Therefore he also says in another psalm, ¹⁵⁵  ‘You will not permit your Holy One ¹⁵⁶  to experience ¹⁵⁷  decay.’ ¹⁵⁸  13:36 For David, after he had served ¹⁵⁹  God’s purpose in his own generation, died, ¹⁶⁰  was buried with his ancestors, ¹⁶¹  and experienced ¹⁶²  decay, 13:37 but the one ¹⁶³  whom God raised up did not experience ¹⁶⁴  decay. 13:38 Therefore let it be known to you, brothers, that through this one ¹⁶⁵  forgiveness of sins is proclaimed to you, 13:39 and by this one ¹⁶⁶  everyone who believes is justified ¹⁶⁷  from everything from which the law of Moses could not justify ¹⁶⁸  you. ¹⁶⁹  13:40 Watch out, ¹⁷⁰  then, that what is spoken about by ¹⁷¹  the prophets does not happen to you:

13:41 ‘Look, you scoffers; be amazed and perish! ¹⁷² 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ¹⁷³ 

13:42 As Paul and Barnabas ¹⁷⁴  were going out, ¹⁷⁵  the people ¹⁷⁶  were urging ¹⁷⁷  them to speak about these things ¹⁷⁸  on the next Sabbath. 13:43 When the meeting of the synagogue ¹⁷⁹  had broken up, ¹⁸⁰  many of the Jews and God-fearing proselytes ¹⁸¹  followed Paul and Barnabas, who were speaking with them and were persuading ¹⁸²  them ¹⁸³  to continue ¹⁸⁴  in the grace of God.

13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. ¹⁸⁵  13:45 But when the Jews saw the crowds, they were filled with jealousy, ¹⁸⁶  and they began to contradict ¹⁸⁷  what Paul was saying ¹⁸⁸  by reviling him. ¹⁸⁹  13:46 Both Paul and Barnabas replied courageously, ¹⁹⁰  “It was necessary to speak the word of God ¹⁹¹  to you first. Since you reject it and do not consider yourselves worthy ¹⁹²  of eternal life, we ¹⁹³  are turning to the Gentiles. ¹⁹⁴  13:47 For this ¹⁹⁵  is what the Lord has commanded us: ‘I have appointed ¹⁹⁶  you to be a light ¹⁹⁷  for the Gentiles, to bring salvation ¹⁹⁸  to the ends of the earth.’” ¹⁹⁹  13:48 When the Gentiles heard this, they began to rejoice ²⁰⁰  and praise ²⁰¹  the word of the Lord, and all who had been appointed for eternal life ²⁰²  believed. 13:49 So the word of the Lord was spreading ²⁰³  through the entire region. 13:50 But the Jews incited ²⁰⁴  the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out ²⁰⁵  of their region. 13:51 So after they shook ²⁰⁶  the dust off their feet ²⁰⁷  in protest against them, they went to Iconium. ²⁰⁸  13:52 And the disciples were filled with joy ²⁰⁹  and with the Holy Spirit.

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ²¹⁰  when Paul and Barnabas ²¹¹  went into the Jewish synagogue ²¹²  and spoke in such a way that a large group ²¹³  of both Jews and Greeks believed. 14:2 But the Jews who refused to believe ²¹⁴  stirred up the Gentiles and poisoned their minds ²¹⁵  against the brothers. 14:3 So they stayed there ²¹⁶  for a considerable time, speaking out courageously for the Lord, who testified ²¹⁷  to the message ²¹⁸  of his grace, granting miraculous signs ²¹⁹  and wonders to be performed through their hands. 14:4 But the population ²²⁰  of the city was divided; some ²²¹  sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made ²²²  an attempt to mistreat ²²³  them and stone them, ²²⁴  14:6 Paul and Barnabas ²²⁵  learned about it ²²⁶  and fled to the Lycaonian cities of Lystra ²²⁷  and Derbe ²²⁸  and the surrounding region. 14:7 There ²²⁹  they continued to proclaim ²³⁰  the good news.

Paul and Barnabas at Lystra

14:8 In ²³¹  Lystra ²³²  sat a man who could not use his feet, ²³³  lame from birth, ²³⁴  who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul ²³⁵  stared ²³⁶  intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” ²³⁷  And the man ²³⁸  leaped up and began walking. ²³⁹  14:11 So when the crowds saw what Paul had done, they shouted ²⁴⁰  in the Lycaonian language, ²⁴¹  “The gods have come down to us in human form!” ²⁴²  14:12 They began to call ²⁴³  Barnabas Zeus ²⁴⁴  and Paul Hermes, ²⁴⁵  because he was the chief speaker. 14:13 The priest of the temple ²⁴⁶  of Zeus, ²⁴⁷  located just outside the city, brought bulls ²⁴⁸  and garlands ²⁴⁹  to the city gates; he and the crowds wanted to offer sacrifices to them. ²⁵⁰  14:14 But when the apostles ²⁵¹  Barnabas and Paul heard about ²⁵²  it, they tore ²⁵³  their clothes and rushed out ²⁵⁴  into the crowd, shouting, ²⁵⁵  14:15 “Men, why are you doing these things? We too are men, with human natures ²⁵⁶  just like you! We are proclaiming the good news to you, so that you should turn ²⁵⁷  from these worthless ²⁵⁸  things to the living God, who made the heaven, the earth, ²⁵⁹  the sea, and everything that is in them. 14:16 In ²⁶⁰  past ²⁶¹  generations he allowed all the nations ²⁶²  to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, ²⁶³  by giving you rain from heaven ²⁶⁴  and fruitful seasons, satisfying you ²⁶⁵  with food and your hearts with joy.” ²⁶⁶  14:18 Even by saying ²⁶⁷  these things, they scarcely persuaded ²⁶⁸  the crowds not to offer sacrifice to them.

14:19 But Jews came from Antioch ²⁶⁹  and Iconium, ²⁷⁰  and after winning ²⁷¹  the crowds over, they stoned ²⁷²  Paul and dragged him out of the city, presuming him to be dead. 14:20 But after the disciples had surrounded him, he got up and went back ²⁷³  into the city. On ²⁷⁴  the next day he left with Barnabas for Derbe. ²⁷⁵ 

Paul and Barnabas Return to Antioch in Syria

14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, ²⁷⁶  to Iconium, ²⁷⁷  and to Antioch. ²⁷⁸  14:22 They strengthened ²⁷⁹  the souls of the disciples and encouraged them to continue ²⁸⁰  in the faith, saying, “We must enter the kingdom ²⁸¹  of God through many persecutions.” ²⁸²  14:23 When they had appointed elders ²⁸³  for them in the various churches, ²⁸⁴  with prayer and fasting ²⁸⁵  they entrusted them to the protection ²⁸⁶  of the Lord in whom they had believed. 14:24 Then they passed through ²⁸⁷  Pisidia and came into Pamphylia, ²⁸⁸  14:25 and when they had spoken the word ²⁸⁹  in Perga, ²⁹⁰  they went down to Attalia. ²⁹¹  14:26 From there they sailed back to Antioch, ²⁹²  where they had been commended ²⁹³  to the grace of God for the work they had now completed. ²⁹⁴  14:27 When they arrived and gathered the church together, they reported ²⁹⁵  all the things God ²⁹⁶  had done with them, and that he had opened a door ²⁹⁷  of faith for the Gentiles. 14:28 So they spent ²⁹⁸  considerable ²⁹⁹  time with the disciples.

Kisah Para Rasul 15:2-4

15:2 When Paul and Barnabas had a major argument and debate ³⁰⁰  with them, the church ³⁰¹  appointed Paul and Barnabas and some others from among them to go up to meet with ³⁰²  the apostles and elders in Jerusalem ³⁰³  about this point of disagreement. ³⁰⁴  15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ³⁰⁵  and Samaria, they were relating at length ³⁰⁶  the conversion of the Gentiles and bringing great joy ³⁰⁷  to all the brothers. 15:4 When they arrived in Jerusalem, they were received ³⁰⁸  by the church and the apostles and the elders, and they reported ³⁰⁹  all the things God had done with them. ³¹⁰ 

Kisah Para Rasul 15:40--18:1

15:40 but Paul chose Silas and set out, commended ³¹¹  to the grace of the Lord by the brothers and sisters. ³¹²  15:41 He passed through Syria and Cilicia, strengthening ³¹³  the churches.

Timothy Joins Paul and Silas

16:1 He also came to Derbe ³¹⁴  and to Lystra. ³¹⁵  A disciple ³¹⁶  named Timothy was there, the son of a Jewish woman who was a believer, ³¹⁷  but whose father was a Greek. ³¹⁸  16:2 The brothers in Lystra ³¹⁹  and Iconium ³²⁰  spoke well ³²¹  of him. ³²²  16:3 Paul wanted Timothy ³²³  to accompany him, and he took ³²⁴  him and circumcised ³²⁵  him because of the Jews who were in those places, ³²⁶  for they all knew that his father was Greek. ³²⁷  16:4 As they went through the towns, ³²⁸  they passed on ³²⁹  the decrees that had been decided on by the apostles and elders in Jerusalem ³³⁰  for the Gentile believers ³³¹  to obey. ³³²  16:5 So the churches were being strengthened in the faith and were increasing in number every day. ³³³ 

Paul’s Vision of the Macedonian Man

16:6 They went through the region of Phrygia ³³⁴  and Galatia, ³³⁵  having been prevented ³³⁶  by the Holy Spirit from speaking the message ³³⁷  in the province of Asia. ³³⁸  16:7 When they came to ³³⁹  Mysia, ³⁴⁰  they attempted to go into Bithynia, ³⁴¹  but the Spirit of Jesus did not allow ³⁴²  them to do this, ³⁴³  16:8 so they passed through ³⁴⁴  Mysia ³⁴⁵  and went down to Troas. ³⁴⁶  16:9 A ³⁴⁷  vision appeared to Paul during the night: A Macedonian man was standing there ³⁴⁸  urging him, ³⁴⁹  “Come over ³⁵⁰  to Macedonia ³⁵¹  and help us!” 16:10 After Paul ³⁵²  saw the vision, we attempted ³⁵³  immediately to go over to Macedonia, ³⁵⁴  concluding that God had called ³⁵⁵  us to proclaim the good news to them.

Arrival at Philippi

16:11 We put out to sea ³⁵⁶  from Troas ³⁵⁷  and sailed a straight course ³⁵⁸  to Samothrace, ³⁵⁹  the next day to Neapolis, ³⁶⁰  16:12 and from there to Philippi, ³⁶¹  which is a leading city of that district ³⁶²  of Macedonia, ³⁶³  a Roman colony. ³⁶⁴  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 ³⁶⁵  and began to speak ³⁶⁶  to the women ³⁶⁷  who had assembled there. ³⁶⁸  16:14 A ³⁶⁹  woman named Lydia, a dealer in purple cloth ³⁷⁰  from the city of Thyatira, ³⁷¹  a God-fearing woman, listened to us. ³⁷²  The Lord opened her heart to respond ³⁷³  to what Paul was saying. 16:15 After she and her household were baptized, she urged us, ³⁷⁴  “If ³⁷⁵  you consider me to be a believer in the Lord, ³⁷⁶  come and stay in my house.” And she persuaded ³⁷⁷  us.

Paul and Silas Are Thrown Into Prison

16:16 Now ³⁷⁸  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. ³⁷⁹  She ³⁸⁰  brought her owners ³⁸¹  a great profit by fortune-telling. ³⁸²  16:17 She followed behind Paul and us and kept crying out, ³⁸³  “These men are servants ³⁸⁴  of the Most High God, who are proclaiming to you the way ³⁸⁵  of salvation.” ³⁸⁶  16:18 She continued to do this for many days. But Paul became greatly annoyed, ³⁸⁷  and turned ³⁸⁸  and said to the spirit, “I command you in the name of Jesus Christ ³⁸⁹  to come out of her!” And it came out of her at once. ³⁹⁰  16:19 But when her owners ³⁹¹  saw their hope of profit ³⁹²  was gone, they seized ³⁹³  Paul and Silas and dragged ³⁹⁴  them into the marketplace before the authorities. 16:20 When ³⁹⁵  they had brought them ³⁹⁶  before the magistrates, they said, “These men are throwing our city into confusion. ³⁹⁷  They are ³⁹⁸  Jews 16:21 and are advocating ³⁹⁹  customs that are not lawful for us to accept ⁴⁰⁰  or practice, ⁴⁰¹  since we are ⁴⁰²  Romans.”

16:22 The crowd joined the attack ⁴⁰³  against them, and the magistrates tore the clothes ⁴⁰⁴  off Paul and Silas ⁴⁰⁵  and ordered them to be beaten with rods. ⁴⁰⁶  16:23 After they had beaten them severely, ⁴⁰⁷  they threw them into prison and commanded ⁴⁰⁸  the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell ⁴⁰⁹  and fastened their feet in the stocks. ⁴¹⁰ 

16:25 About midnight Paul and Silas were praying ⁴¹¹  and singing hymns to God, ⁴¹²  and the rest of ⁴¹³  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 ⁴¹⁴  of all the prisoners came loose. 16:27 When the jailer woke up ⁴¹⁵  and saw the doors of the prison standing open, ⁴¹⁶  he drew his sword and was about to kill himself, ⁴¹⁷  because he assumed ⁴¹⁸  the prisoners had escaped. 16:28 But Paul called out loudly, ⁴¹⁹  “Do not harm yourself, ⁴²⁰  for we are all here!” 16:29 Calling for lights, the jailer ⁴²¹  rushed in and fell down ⁴²²  trembling at the feet of Paul and Silas. 16:30 Then he brought them outside ⁴²³  and asked, “Sirs, what must ⁴²⁴  I do to be saved?” 16:31 They replied, ⁴²⁵  “Believe ⁴²⁶  in the Lord Jesus ⁴²⁷  and you will be saved, you and your household.” 16:32 Then ⁴²⁸  they spoke the word of the Lord ⁴²⁹  to him, along with all those who were in his house. 16:33 At ⁴³⁰  that hour of the night he took them ⁴³¹  and washed their wounds; ⁴³²  then ⁴³³  he and all his family ⁴³⁴  were baptized right away. ⁴³⁵  16:34 The jailer ⁴³⁶  brought them into his house and set food ⁴³⁷  before them, and he rejoiced greatly ⁴³⁸  that he had come to believe ⁴³⁹  in God, together with his entire household. ⁴⁴⁰  16:35 At daybreak ⁴⁴¹  the magistrates ⁴⁴²  sent their police officers, ⁴⁴³  saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, ⁴⁴⁴  “The magistrates have sent orders ⁴⁴⁵  to release you. So come out now and go in peace.” ⁴⁴⁶  16:37 But Paul said to the police officers, ⁴⁴⁷  “They had us beaten in public ⁴⁴⁸  without a proper trial ⁴⁴⁹  – even though we are Roman citizens ⁴⁵⁰  – and they threw us ⁴⁵¹  in prison. And now they want to send us away ⁴⁵²  secretly? Absolutely not! They ⁴⁵³  themselves must come and escort us out!” ⁴⁵⁴  16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas ⁴⁵⁵  were Roman citizens ⁴⁵⁶  16:39 and came ⁴⁵⁷  and apologized to them. After ⁴⁵⁸  they brought them out, they asked them repeatedly ⁴⁵⁹  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 ⁴⁶⁰  departed.

Paul and Silas at Thessalonica

17:1 After they traveled through ⁴⁶¹  Amphipolis ⁴⁶²  and Apollonia, ⁴⁶³  they came to Thessalonica, ⁴⁶⁴  where there was a Jewish synagogue. ⁴⁶⁵  17:2 Paul went to the Jews in the synagogue, ⁴⁶⁶  as he customarily did, and on three Sabbath days he addressed ⁴⁶⁷  them from the scriptures, 17:3 explaining and demonstrating ⁴⁶⁸  that the Christ ⁴⁶⁹  had to suffer and to rise from the dead, ⁴⁷⁰  saying, ⁴⁷¹  “This Jesus I am proclaiming to you is the Christ.” ⁴⁷²  17:4 Some of them were persuaded ⁴⁷³  and joined Paul and Silas, along with a large group ⁴⁷⁴  of God-fearing Greeks ⁴⁷⁵  and quite a few ⁴⁷⁶  prominent women. 17:5 But the Jews became jealous, ⁴⁷⁷  and gathering together some worthless men from the rabble in the marketplace, ⁴⁷⁸  they formed a mob ⁴⁷⁹  and set the city in an uproar. ⁴⁸⁰  They attacked Jason’s house, ⁴⁸¹  trying to find Paul and Silas ⁴⁸²  to bring them out to the assembly. ⁴⁸³  17:6 When they did not find them, they dragged ⁴⁸⁴  Jason and some of the brothers before the city officials, ⁴⁸⁵  screaming, “These people who have stirred up trouble ⁴⁸⁶  throughout the world ⁴⁸⁷  have come here too, 17:7 and ⁴⁸⁸  Jason has welcomed them as guests! They ⁴⁸⁹  are all acting against Caesar’s ⁴⁹⁰  decrees, saying there is another king named ⁴⁹¹  Jesus!” ⁴⁹²  17:8 They caused confusion among ⁴⁹³  the crowd and the city officials ⁴⁹⁴  who heard these things. 17:9 After ⁴⁹⁵  the city officials ⁴⁹⁶  had received bail ⁴⁹⁷  from Jason and the others, they released them.

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ⁴⁹⁸  at once, during the night. When they arrived, ⁴⁹⁹  they went to the Jewish synagogue. ⁵⁰⁰  17:11 These Jews ⁵⁰¹  were more open-minded ⁵⁰²  than those in Thessalonica, ⁵⁰³  for they eagerly ⁵⁰⁴  received ⁵⁰⁵  the message, examining ⁵⁰⁶  the scriptures carefully every day ⁵⁰⁷  to see if these things were so. 17:12 Therefore many of them believed, along with quite a few ⁵⁰⁸  prominent ⁵⁰⁹  Greek women and men. 17:13 But when the Jews from Thessalonica ⁵¹⁰  heard that Paul had also proclaimed the word of God ⁵¹¹  in Berea, ⁵¹²  they came there too, inciting ⁵¹³  and disturbing ⁵¹⁴  the crowds. 17:14 Then the brothers sent Paul away to the coast ⁵¹⁵  at once, but Silas and Timothy remained in Berea. ⁵¹⁶  17:15 Those who accompanied Paul escorted him as far as Athens, ⁵¹⁷  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ⁵¹⁸ 

Paul at Athens

17:16 While Paul was waiting for them in Athens, ⁵¹⁹  his spirit was greatly upset ⁵²⁰  because he saw ⁵²¹  the city was full of idols. 17:17 So he was addressing ⁵²²  the Jews and the God-fearing Gentiles ⁵²³  in the synagogue, ⁵²⁴  and in the marketplace every day ⁵²⁵  those who happened to be there. 17:18 Also some of the Epicurean ⁵²⁶  and Stoic ⁵²⁷  philosophers were conversing ⁵²⁸  with him, and some were asking, ⁵²⁹  “What does this foolish babbler ⁵³⁰  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ⁵³¹  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ⁵³²  17:19 So they took Paul and ⁵³³  brought him to the Areopagus, ⁵³⁴  saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things ⁵³⁵  to our ears, so we want to know what they ⁵³⁶  mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time ⁵³⁷  in nothing else than telling ⁵³⁸  or listening to something new.) ⁵³⁹ 

17:22 So Paul stood ⁵⁴⁰  before the Areopagus and said, “Men of Athens, I see that you are very religious ⁵⁴¹  in all respects. ⁵⁴²  17:23 For as I went around and observed closely your objects of worship, ⁵⁴³  I even found an altar with this inscription: ⁵⁴⁴  ‘To an unknown god.’ Therefore what you worship without knowing it, ⁵⁴⁵  this I proclaim to you. 17:24 The God who made the world and everything in it, ⁵⁴⁶  who is ⁵⁴⁷  Lord of heaven and earth, does not live in temples made by human hands, ⁵⁴⁸  17:25 nor is he served by human hands, as if he needed anything, ⁵⁴⁹  because he himself gives life and breath and everything to everyone. ⁵⁵⁰  17:26 From one man ⁵⁵¹  he made every nation of the human race ⁵⁵²  to inhabit the entire earth, ⁵⁵³  determining their set times ⁵⁵⁴  and the fixed limits of the places where they would live, ⁵⁵⁵  17:27 so that they would search for God and perhaps grope around ⁵⁵⁶  for him and find him, ⁵⁵⁷  though he is ⁵⁵⁸  not far from each one of us. 17:28 For in him we live and move about ⁵⁵⁹  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ⁵⁶⁰  17:29 So since we are God’s offspring, we should not think the deity ⁵⁶¹  is like gold or silver or stone, an image ⁵⁶²  made by human ⁵⁶³  skill ⁵⁶⁴  and imagination. ⁵⁶⁵  17:30 Therefore, although God has overlooked ⁵⁶⁶  such times of ignorance, ⁵⁶⁷  he now commands all people ⁵⁶⁸  everywhere to repent, ⁵⁶⁹  17:31 because he has set ⁵⁷⁰  a day on which he is going to judge the world ⁵⁷¹  in righteousness, by a man whom he designated, ⁵⁷²  having provided proof to everyone by raising ⁵⁷³  him from the dead.”

17:32 Now when they heard about ⁵⁷⁴  the resurrection from the dead, some began to scoff, ⁵⁷⁵  but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. ⁵⁷⁶  17:34 But some people ⁵⁷⁷  joined him ⁵⁷⁸  and believed. Among them ⁵⁷⁹  were Dionysius, who was a member of the Areopagus, ⁵⁸⁰  a woman ⁵⁸¹  named Damaris, and others with them.

Paul at Corinth

18:1 After this ⁵⁸²  Paul ⁵⁸³  departed from ⁵⁸⁴  Athens ⁵⁸⁵  and went to Corinth. ⁵⁸⁶ 

Kisah Para Rasul 18:18-23

Paul Returns to Antioch in Syria

18:18 Paul, after staying ⁵⁸⁷  many more days in Corinth, ⁵⁸⁸  said farewell to ⁵⁸⁹  the brothers and sailed away to Syria accompanied by ⁵⁹⁰  Priscilla and Aquila. ⁵⁹¹  He ⁵⁹²  had his hair cut off ⁵⁹³  at Cenchrea ⁵⁹⁴  because he had made a vow. ⁵⁹⁵  18:19 When they reached Ephesus, ⁵⁹⁶  Paul ⁵⁹⁷  left Priscilla and Aquila ⁵⁹⁸  behind there, but he himself went ⁵⁹⁹  into the synagogue ⁶⁰⁰  and addressed ⁶⁰¹  the Jews. 18:20 When they asked him to stay longer, he would not consent, ⁶⁰²  18:21 but said farewell to ⁶⁰³  them and added, ⁶⁰⁴  “I will come back ⁶⁰⁵  to you again if God wills.” ⁶⁰⁶  Then ⁶⁰⁷  he set sail from Ephesus, 18:22 and when he arrived ⁶⁰⁸  at Caesarea, ⁶⁰⁹  he went up and greeted ⁶¹⁰  the church at Jerusalem ⁶¹¹  and then went down to Antioch. ⁶¹²  18:23 After he spent ⁶¹³  some time there, Paul left and went through the region of Galatia ⁶¹⁴  and Phrygia, ⁶¹⁵  strengthening all the disciples.

Kisah Para Rasul 19:1

Disciples of John the Baptist at Ephesus

19:1 While ⁶¹⁶  Apollos was in Corinth, ⁶¹⁷  Paul went through the inland ⁶¹⁸  regions ⁶¹⁹  and came to Ephesus. ⁶²⁰  He ⁶²¹  found some disciples there ⁶²² 

Kisah Para Rasul 20:1-6

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ⁶²³  them and saying farewell, ⁶²⁴  he left to go to Macedonia. ⁶²⁵  20:2 After he had gone through those regions ⁶²⁶  and spoken many words of encouragement ⁶²⁷  to the believers there, ⁶²⁸  he came to Greece, ⁶²⁹  20:3 where he stayed ⁶³⁰  for three months. Because the Jews had made ⁶³¹  a plot ⁶³²  against him as he was intending ⁶³³  to sail ⁶³⁴  for Syria, he decided ⁶³⁵  to return through Macedonia. ⁶³⁶  20:4 Paul ⁶³⁷  was accompanied by Sopater son of Pyrrhus from Berea, ⁶³⁸  Aristarchus and Secundus from Thessalonica, ⁶³⁹  Gaius ⁶⁴⁰  from Derbe, ⁶⁴¹  and Timothy, as well as Tychicus and Trophimus from the province of Asia. ⁶⁴²  20:5 These had gone on ahead ⁶⁴³  and were waiting for us in Troas. ⁶⁴⁴  20:6 We ⁶⁴⁵  sailed away from Philippi ⁶⁴⁶  after the days of Unleavened Bread, ⁶⁴⁷  and within five days ⁶⁴⁸  we came to the others ⁶⁴⁹  in Troas, ⁶⁵⁰  where we stayed for seven days.

Roma 15:19

15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ.

Roma 15:24-28

15:24 when I go to Spain. For I hope to visit you when I pass through and that you will help me ⁶⁵¹  on my journey there, after I have enjoyed your company for a while.

15:25 But now I go to Jerusalem to minister to the saints. 15:26 For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem. 15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. ⁶⁵²  For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things. 15:28 Therefore after I have completed this and have safely delivered this bounty to them, ⁶⁵³  I will set out for Spain by way of you,

Galatia 1:17-21

1:17 nor did I go up to Jerusalem ⁶⁵⁴  to see those who were apostles before me, but right away I departed to Arabia, ⁶⁵⁵  and then returned to Damascus.

1:18 Then after three years I went up to Jerusalem ⁶⁵⁶  to visit Cephas ⁶⁵⁷  and get information from him, ⁶⁵⁸  and I stayed with him fifteen days. 1:19 But I saw none of the other apostles ⁶⁵⁹  except James the Lord’s brother. 1:20 I assure you ⁶⁶⁰  that, before God, I am not lying about what I am writing to you! ⁶⁶¹  1:21 Afterward I went to the regions of Syria and Cilicia.

[9:23]  ¹ sn Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God’s messenger (cf. Luke 11:53-54).

[9:26]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:26]  ³ tn Or “join.”

[9:26]  ⁴ tn The participle πιστεύοντες (pisteuonte") has been translated as a causal adverbial participle.

[9:27]  ⁵ tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomeno") has been translated as a finite verb due to requirements of contemporary English style.

[9:27]  ⁶ tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.

[9:27]  ⁷ tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ⁸ tn Grk “and that,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[9:27]  ⁹ tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.

[9:28]  ¹⁰ tn Grk “he was with them going in and going out in Jerusalem.” The expression “going in and going out” is probably best taken as an idiom for association without hindrance. Some modern translations (NASB, NIV) translate the phrase “moving about freely in Jerusalem,” although the NRSV retains the literal “he went in and out among them in Jerusalem.”

[9:29]  ¹¹ tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezhtei).

[9:29]  ¹² tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[9:30]  ¹³ 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.

[9:30]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:26]  ¹⁴ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ¹⁵ tn Grk “So 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.

[11:26]  ¹⁶ tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[11:26]  ¹⁷ tn Grk “a significant crowd.”

[11:26]  ¹⁸ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ¹⁹ sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.

[13:1]  ²⁰ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[13:1]  ²¹ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ²² sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ²³ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ²⁴ tn Or “the governor.”

[13:1]  sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[13:1]  ²⁵ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[13:2]  ²⁶ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ²⁷ tn Or “Appoint.”

[13:3]  ²⁸ tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.

[13:3]  ²⁹ tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.

[13:3]  ³⁰ sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.

[13:4]  ³¹ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ³² sn Seleucia was the port city of Antioch in Syria.

[13:4]  ³³ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[13:5]  ³⁴ 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.

[13:5]  ³⁵ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ³⁶ sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  ³⁷ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ³⁸ sn See the note on synagogue in 6:9.

[13:5]  ³⁹ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ⁴⁰ tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

[13:5]  sn This is a parenthetical note by the author.

[13:6]  ⁴¹ tn Or “had passed through,” “had traveled through.”

[13:6]  ⁴² sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ⁴³ sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.

[13:7]  ⁴⁴ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ⁴⁵ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ⁴⁶ tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[13:7]  ⁴⁷ sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.

[13:8]  ⁴⁸ tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

[13:8]  ⁴⁹ sn A parenthetical note by the author.

[13:8]  ⁵⁰ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:9]  ⁵¹ sn A parenthetical note by the author.

[13:9]  ⁵² sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ⁵³ tn Or “gazed intently.”

[13:10]  ⁵⁴ tn Or “unscrupulousness.”

[13:10]  ⁵⁵ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[13:11]  ⁵⁶ tn Grk “And now.” 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.

[13:11]  ⁵⁷ tn Grk “upon,” but in a negative sense.

[13:11]  ⁵⁸ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ⁵⁹ tn Grk “fell on.”

[13:11]  ⁶⁰ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[13:12]  ⁶¹ sn See the note on proconsul in v. 8.

[13:12]  ⁶² sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).

[13:12]  ⁶³ tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

[13:12]  ⁶⁴ tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).

[13:13]  ⁶⁵ 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.”

[13:13]  ⁶⁶ sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.

[13:13]  ⁶⁷ sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).

[13:13]  ⁶⁸ sn Pamphylia was a province in the southern part of Asia Minor.

[13:13]  ⁶⁹ sn That is, John Mark.

[13:13]  ⁷⁰ sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).

[13:13]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:14]  ⁷¹ tn Or “Passing by.”

[13:14]  ⁷² sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ⁷³ tn Or “at Antioch in Pisidia.”

[13:14]  sn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.

[13:14]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[13:14]  ⁷⁴ tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:14]  ⁷⁵ sn See the note on synagogue in 6:9.

[13:15]  ⁷⁶ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ⁷⁷ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ⁷⁸ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ⁷⁹ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ⁸⁰ tn Or “word.”

[13:15]  ⁸¹ tn Or “encouragement.”

[13:15]  ⁸² tn Or “give it.”

[13:16]  ⁸³ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ⁸⁴ tn Or “motioned.”

[13:16]  ⁸⁵ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ⁸⁶ tn Grk “and those who fear God,” 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.

[13:17]  ⁸⁷ tn Or “people of Israel.”

[13:17]  ⁸⁸ tn Or “forefathers”; Grk “fathers.”

[13:17]  sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.

[13:17]  ⁸⁹ tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

[13:17]  ⁹⁰ tn Or “as resident aliens.”

[13:17]  ⁹¹ tn Or “land.”

[13:17]  ⁹² sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

[13:18]  ⁹³ tn Grk “And for.” 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.

[13:18]  ⁹⁴ tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).

[13:18]  ⁹⁵ tn Or “desert.”

[13:19]  ⁹⁶ 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.

[13:19]  ⁹⁷ tn The participle καθελών (kaqelwn) is taken temporally.

[13:19]  ⁹⁸ sn Seven nations. See Deut 7:1.

[13:19]  ⁹⁹ tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.

[13:20]  ¹⁰⁰ tn The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).

[13:20]  ¹⁰¹ tn Grk “And after these things.” 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.

[13:20]  ¹⁰² tn The words “the time of” are not in the Greek text, but are implied.

[13:21]  ¹⁰³ tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).

[13:22]  ¹⁰⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ¹⁰⁵ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ¹⁰⁶ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ¹⁰⁷ sn A quotation from Ps 89:20.

[13:22]  ¹⁰⁸ sn A quotation from 1 Sam 13:14.

[13:22]  ¹⁰⁹ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:23]  ¹¹⁰ tn Or “From the offspring”; Grk “From the seed.”

[13:23]  sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.

[13:23]  ¹¹¹ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ¹¹² tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:23]  sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.

[13:24]  ¹¹³ tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.

[13:24]  ¹¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.

[13:24]  ¹¹⁵ sn John refers here to John the Baptist.

[13:24]  ¹¹⁶ tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

[13:25]  ¹¹⁷ tn Or “task.”

[13:25]  ¹¹⁸ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ¹¹⁹ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[13:26]  ¹²⁰ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ¹²¹ tn Grk “sons”

[13:26]  ¹²² tn Or “race.”

[13:26]  ¹²³ tn Grk “and those among you who fear God,” 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. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ¹²⁴ tn Grk “word.”

[13:27]  ¹²⁵ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ¹²⁶ tn Grk “this one.”

[13:27]  ¹²⁷ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.

[13:27]  ¹²⁸ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ¹²⁹ 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.

[13:28]  ¹³⁰ tn Grk “And though.” 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.

[13:28]  ¹³¹ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ¹³² sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ¹³³ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:29]  ¹³⁴ tn Or “carried out.”

[13:29]  ¹³⁵ sn That is, everything that was written in OT scripture.

[13:29]  ¹³⁶ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ¹³⁷ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ¹³⁸ 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.

[13:30]  ¹³⁹ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[13:31]  ¹⁴⁰ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ¹⁴¹ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ¹⁴² tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[13:32]  ¹⁴³ tn Or “to our forefathers”; Grk “the fathers.”

[13:33]  ¹⁴⁴ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).

[13:33]  ¹⁴⁵ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).

[13:33]  ¹⁴⁶ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ¹⁴⁷ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:33]  sn A quotation from Ps 2:7.

[13:34]  ¹⁴⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ¹⁴⁹ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ¹⁵⁰ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹⁵¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹⁵² tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹⁵³ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ¹⁵⁴ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[13:35]  ¹⁵⁵ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ¹⁵⁶ tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.

[13:35]  ¹⁵⁷ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[13:35]  ¹⁵⁸ sn A quotation from Ps 16:10.

[13:36]  ¹⁵⁹ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ¹⁶⁰ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ¹⁶¹ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ¹⁶² tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[13:37]  ¹⁶³ sn The one whom God raised up refers to Jesus.

[13:37]  ¹⁶⁴ tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”

[13:38]  ¹⁶⁵ tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.

[13:39]  ¹⁶⁶ sn This one refers here to Jesus.

[13:39]  ¹⁶⁷ tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  ¹⁶⁸ tn Or “could not free.”

[13:39]  ¹⁶⁹ tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

[13:40]  ¹⁷⁰ sn The speech closes with a warning, “Watch out,” that also stresses culpability.

[13:40]  ¹⁷¹ tn Or “in.”

[13:41]  ¹⁷² tn Or “and die!”

[13:41]  ¹⁷³ sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.

[13:42]  ¹⁷⁴ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ¹⁷⁵ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ¹⁷⁶ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ¹⁷⁷ tn Or “begging,” “inviting.”

[13:42]  ¹⁷⁸ tn Or “matters.”

[13:43]  ¹⁷⁹ sn See the note on synagogue in 6:9.

[13:43]  ¹⁸⁰ tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ¹⁸¹ tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  ¹⁸² tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ¹⁸³ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ¹⁸⁴ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[13:44]  ¹⁸⁵ tc Most mss (B* C E Ψ Ï sy bo) read θεοῦ (qeou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some important early witnesses (Ì⁷⁴ א A B² 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.

[13:44]  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 vv. 48 and 49; Acts 8:25; 15:35, 36; 16:32; 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.

[13:45]  ¹⁸⁶ sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  ¹⁸⁷ tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  ¹⁸⁸ tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  ¹⁸⁹ tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

[13:46]  ¹⁹⁰ tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ¹⁹¹ tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ¹⁹² tn Or “and consider yourselves unworthy.”

[13:46]  ¹⁹³ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ¹⁹⁴ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[13:47]  ¹⁹⁵ tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  ¹⁹⁶ tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  ¹⁹⁷ sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  ¹⁹⁸ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ¹⁹⁹ sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[13:48]  ²⁰⁰ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ²⁰¹ tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  ²⁰² sn Note the contrast to v. 46 in regard to eternal life.

[13:49]  ²⁰³ tn BDAG 239 s.v. διαφέρω 1 has “spread” for διαφέρετο (diafereto) in connection with a teaching. This is the first summary since Acts 9:31.

[13:50]  ²⁰⁴ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ²⁰⁵ tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).

[13:51]  ²⁰⁶ tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).

[13:51]  ²⁰⁷ sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.

[13:51]  ²⁰⁸ sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.

[13:52]  ²⁰⁹ sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

[14:1]  ²¹⁰ sn Iconium. See the note in 13:51.

[14:1]  ²¹¹ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ²¹² sn See the note on synagogue in 6:9.

[14:1]  ²¹³ tn Or “that a large crowd.”

[14:2]  ²¹⁴ tn Or “who would not believe.”

[14:2]  ²¹⁵ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[14:3]  ²¹⁶ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ²¹⁷ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ²¹⁸ tn Grk “word.”

[14:3]  ²¹⁹ tn Here the context indicates the miraculous nature of the signs mentioned.

[14:4]  ²²⁰ tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ²²¹ tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.

[14:5]  ²²² tn Grk “So there came about an attempt” 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.

[14:5]  ²²³ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ²²⁴ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

[14:6]  ²²⁵ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ²²⁶ tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  ²²⁷ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:6]  ²²⁸ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:6]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:7]  ²²⁹ tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.

[14:7]  ²³⁰ tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.

[14:8]  ²³¹ tn Grk “And in.” 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.

[14:8]  ²³² sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:8]  ²³³ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ²³⁴ tn Grk “lame from his mother’s womb” (an idiom).

[14:8]  sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.

[14:9]  ²³⁵ tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9]  ²³⁶ tn Or “looked.”

[14:10]  ²³⁷ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ²³⁸ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ²³⁹ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[14:11]  ²⁴⁰ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ²⁴¹ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ²⁴² tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:11]  sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.

[14:12]  ²⁴³ tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  ²⁴⁴ sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  ²⁴⁵ sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).

[14:13]  ²⁴⁶ tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.

[14:13]  ²⁴⁷ sn See the note on Zeus in the previous verse.

[14:13]  ²⁴⁸ tn Or “oxen.”

[14:13]  ²⁴⁹ tn Or “wreaths.”

[14:13]  sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.

[14:13]  ²⁵⁰ tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.

[14:14]  ²⁵¹ sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  ²⁵² tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ²⁵³ tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

[14:14]  ²⁵⁴ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ²⁵⁵ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:14]  sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.

[14:15]  ²⁵⁶ tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  ²⁵⁷ tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  ²⁵⁸ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  ²⁵⁹ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:16]  ²⁶⁰ tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.

[14:16]  ²⁶¹ tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ²⁶² tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.

[14:17]  ²⁶³ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ²⁶⁴ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ²⁶⁵ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ²⁶⁶ sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

[14:18]  ²⁶⁷ tn The participle λέγοντες (legontes) is regarded as indicating means.

[14:18]  ²⁶⁸ tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.

[14:19]  ²⁶⁹ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:19]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[14:19]  ²⁷⁰ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).

[14:19]  ²⁷¹ tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ²⁷² tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.

[14:20]  ²⁷³ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ²⁷⁴ tn Grk “And on.” 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.

[14:20]  ²⁷⁵ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.

[14:20]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:21]  ²⁷⁶ sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.

[14:21]  map For location see JP1 E2; JP2 E2; JP3 E2.

[14:21]  ²⁷⁷ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.

[14:21]  ²⁷⁸ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:21]  map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.

[14:22]  ²⁷⁹ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ²⁸⁰ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ²⁸¹ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ²⁸² tn Or “sufferings.”

[14:23]  ²⁸³ sn Appointed elders. See Acts 20:17.

[14:23]  ²⁸⁴ tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

[14:23]  ²⁸⁵ tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.

[14:23]  ²⁸⁶ tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.

[14:24]  ²⁸⁷ tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielqonte") has been translated as a finite verb due to requirements of contemporary English style.

[14:24]  ²⁸⁸ sn Pamphylia was a province along the southern coast of Asia Minor.

[14:25]  ²⁸⁹ tn Or “message.”

[14:25]  ²⁹⁰ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[14:25]  ²⁹¹ sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.

[14:26]  ²⁹² sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).

[14:26]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[14:26]  ²⁹³ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.

[14:26]  ²⁹⁴ tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.

[14:27]  ²⁹⁵ tn Or “announced.”

[14:27]  ²⁹⁶ sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ²⁹⁷ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[14:28]  ²⁹⁸ tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton cronon) which is the case here.

[14:28]  ²⁹⁹ tn Grk “no little (time)” (an idiom).

[15:2]  ³⁰⁰ tn Grk “no little argument and debate” (an idiom).

[15:2]  ³⁰¹ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ³⁰² tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ³⁰³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ³⁰⁴ tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[15:3]  ³⁰⁵ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ³⁰⁶ tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.

[15:3]  ³⁰⁷ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[15:4]  ³⁰⁸ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ³⁰⁹ tn Or “announced.”

[15:4]  ³¹⁰ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[15:40]  ³¹¹ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.

[15:40]  ³¹² tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelfwn),.

[15:41]  ³¹³ sn Strengthening. See Acts 14:22; 15:32; 18:23.

[16:1]  ³¹⁴ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ³¹⁵ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  map For location see JP1 E2; JP2 E2; JP3 E2.

[16:1]  ³¹⁶ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ³¹⁷ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ³¹⁸ sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.

[16:2]  ³¹⁹ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ³²⁰ sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ³²¹ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ³²² tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.

[16:3]  ³²³ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ³²⁴ tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ³²⁵ tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ³²⁶ tn Or “who lived in the area.”

[16:3]  ³²⁷ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:3]  sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.

[16:4]  ³²⁸ tn Or “cities.”

[16:4]  ³²⁹ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ³³⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ³³¹ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ³³² tn Or “observe” or “follow.”

[16:5]  ³³³ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[16:6]  ³³⁴ sn Phrygia was a district in central Asia Minor west of Pisidia.

[16:6]  ³³⁵ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[16:6]  ³³⁶ tn Or “forbidden.”

[16:6]  ³³⁷ tn Or “word.”

[16:6]  ³³⁸ 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.

[16:7]  ³³⁹ tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

[16:7]  ³⁴⁰ sn Mysia was a province in northwest Asia Minor.

[16:7]  ³⁴¹ sn Bithynia was a province in northern Asia Minor northeast of Mysia.

[16:7]  ³⁴² tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

[16:7]  ³⁴³ tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.

[16:8]  ³⁴⁴ tn Although the normal meaning for παρέρχομαι (parercomai) is “pass by, go by,” it would be difficult to get to Troas from where Paul and his companions were without going through rather than around Mysia. BDAG 776 s.v. παρέρχομαι 6 list some nonbiblical examples of the meaning “go through, pass through,” and give that meaning for the usage here.

[16:8]  ³⁴⁵ sn Mysia was a province in northwest Asia Minor.

[16:8]  ³⁴⁶ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.

[16:9]  ³⁴⁷ 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.

[16:9]  ³⁴⁸ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ³⁴⁹ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ³⁵⁰ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ³⁵¹ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ³⁵² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ³⁵³ tn Grk “sought.”

[16:10]  ³⁵⁴ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ³⁵⁵ tn Or “summoned.”

[16:11]  ³⁵⁶ 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]  ³⁵⁷ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.

[16:11]  ³⁵⁸ 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]  ³⁵⁹ sn Samothrace is an island in the northern part of the Aegean Sea.

[16:11]  ³⁶⁰ sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.

[16:12]  ³⁶¹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[16:12]  ³⁶² 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 33^vid 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]  ³⁶³ sn Macedonia was the Roman province of Macedonia in Greece.

[16:12]  ³⁶⁴ 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]  ³⁶⁵ 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]  ³⁶⁶ tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ³⁶⁷ 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]  ³⁶⁸ tn The word “there” is not in the Greek text, but is implied.

[16:14]  ³⁶⁹ 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]  ³⁷⁰ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ³⁷¹ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ³⁷² 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]  ³⁷³ 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]  ³⁷⁴ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ³⁷⁵ 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]  ³⁷⁶ 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]  ³⁷⁷ 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]  ³⁷⁸ 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]  ³⁷⁹ 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]  ³⁸⁰ 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]  ³⁸¹ tn Or “masters.”

[16:16]  ³⁸² tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.

[16:17]  ³⁸³ 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]  ³⁸⁴ 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]  ³⁸⁵ 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]  ³⁸⁶ 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]  ³⁸⁷ 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]  ³⁸⁸ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ³⁸⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ³⁹⁰ 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]  ³⁹¹ tn Or “masters.”

[16:19]  ³⁹² 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]  ³⁹³ 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]  ³⁹⁴ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[16:20]  ³⁹⁵ 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]  ³⁹⁶ 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]  ³⁹⁷ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ³⁹⁸ 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]  ³⁹⁹ tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.

[16:21]  ⁴⁰⁰ tn Or “acknowledge.”

[16:21]  ⁴⁰¹ 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]  ⁴⁰² tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.

[16:22]  ⁴⁰³ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ⁴⁰⁴ 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]  ⁴⁰⁵ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ⁴⁰⁶ 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]  ⁴⁰⁷ 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]  ⁴⁰⁸ tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.

[16:24]  ⁴⁰⁹ tn Or “prison.”

[16:24]  ⁴¹⁰ 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]  ⁴¹¹ 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]  ⁴¹² 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]  ⁴¹³ tn The words “the rest of” are not in the Greek text, but are implied.

[16:26]  ⁴¹⁴ 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]  ⁴¹⁵ 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]  ⁴¹⁶ tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.

[16:27]  ⁴¹⁷ 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).

[16:27]  ⁴¹⁸ tn Or “thought.”

[16:28]  ⁴¹⁹ 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]  ⁴²⁰ sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.

[16:29]  ⁴²¹ tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.

[16:29]  ⁴²² 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]  ⁴²³ 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]  ⁴²⁴ tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.

[16:31]  ⁴²⁵ tn Grk “said.”

[16:31]  ⁴²⁶ 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]  ⁴²⁷ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[16:32]  ⁴²⁸ 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]  ⁴²⁹ 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]  ⁴³⁰ 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]  ⁴³¹ 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]  ⁴³² 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]  ⁴³³ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ⁴³⁴ 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]  ⁴³⁵ tn Or “immediately.”

[16:34]  ⁴³⁶ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ⁴³⁷ 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]  ⁴³⁸ tn Or “he was overjoyed.”

[16:34]  ⁴³⁹ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ⁴⁴⁰ 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]  ⁴⁴¹ 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]  ⁴⁴² 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]  ⁴⁴³ 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]  ⁴⁴⁴ 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]  ⁴⁴⁵ 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]  ⁴⁴⁶ 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]  ⁴⁴⁷ tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.

[16:37]  ⁴⁴⁸ 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]  ⁴⁴⁹ tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[16:37]  ⁴⁵⁰ tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.

[16:37]  ⁴⁵¹ 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]  ⁴⁵² tn L&N 28.71 has “send us away secretly” for this verse.

[16:37]  ⁴⁵³ tn Grk “But they.”

[16:37]  ⁴⁵⁴ 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]  ⁴⁵⁵ tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:38]  ⁴⁵⁶ 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]  ⁴⁵⁷ 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]  ⁴⁵⁸ 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]  ⁴⁵⁹ 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]  ⁴⁶⁰ tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.

[17:1]  ⁴⁶¹ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ⁴⁶² 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]  ⁴⁶³ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ⁴⁶⁴ 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]  ⁴⁶⁵ sn See the note on synagogue in 6:9.

[17:2]  ⁴⁶⁶ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ⁴⁶⁷ 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]  ⁴⁶⁸ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ⁴⁶⁹ 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]  ⁴⁷⁰ 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]  ⁴⁷¹ 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]  ⁴⁷² 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]  ⁴⁷³ tn Or “convinced.”

[17:4]  ⁴⁷⁴ tn Or “a large crowd.”

[17:4]  ⁴⁷⁵ 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]  ⁴⁷⁶ 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]  ⁴⁷⁷ 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]  ⁴⁷⁸ 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]  ⁴⁷⁹ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ⁴⁸⁰ 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]  ⁴⁸¹ sn The attack took place at Jason’s house because this was probably the location of the new house church.

[17:5]  ⁴⁸² tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[17:5]  ⁴⁸³ 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]  ⁴⁸⁴ 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]  ⁴⁸⁵ 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]  ⁴⁸⁶ 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]  ⁴⁸⁷ 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]  ⁴⁸⁸ 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]  ⁴⁸⁹ 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]  ⁴⁹⁰ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ⁴⁹¹ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ⁴⁹² 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]  ⁴⁹³ 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]  ⁴⁹⁴ 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]  ⁴⁹⁵ 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]  ⁴⁹⁶ tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.

[17:9]  ⁴⁹⁷ 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]  ⁴⁹⁸ 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]  ⁴⁹⁹ 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]  ⁵⁰⁰ sn See the note on synagogue in 6:9.

[17:11]  ⁵⁰¹ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ⁵⁰² 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]  ⁵⁰³ 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]  ⁵⁰⁴ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ⁵⁰⁵ 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]  ⁵⁰⁶ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ⁵⁰⁷ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:12]  ⁵⁰⁸ 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]  ⁵⁰⁹ tn Or “respected.”

[17:13]  ⁵¹⁰ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ⁵¹¹ 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]  ⁵¹² 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]  ⁵¹³ 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]  ⁵¹⁴ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:14]  ⁵¹⁵ 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]  ⁵¹⁶ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[17:15]  ⁵¹⁷ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ⁵¹⁸ sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[17:16]  ⁵¹⁹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ⁵²⁰ tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”

[17:16]  sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.

[17:16]  ⁵²¹ tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.

[17:17]  ⁵²² 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 17:17. 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.

[17:17]  ⁵²³ tn Or “and the devout,” 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, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ⁵²⁴ sn See the note on synagogue in 6:9.

[17:17]  ⁵²⁵ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:18]  ⁵²⁶ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ⁵²⁷ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ⁵²⁸ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ⁵²⁹ tn Grk “saying.”

[17:18]  ⁵³⁰ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ⁵³¹ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ⁵³² sn This is a parenthetical note by the author.

[17:19]  ⁵³³ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ⁵³⁴ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[17:19]  sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.

[17:20]  ⁵³⁵ tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ⁵³⁶ tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.

[17:21]  ⁵³⁷ tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.

[17:21]  ⁵³⁸ tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”

[17:21]  ⁵³⁹ sn This is a parenthetical note by the author. The reference to newness may be pejorative.

[17:22]  ⁵⁴⁰ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ⁵⁴¹ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ⁵⁴² tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[17:23]  ⁵⁴³ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ⁵⁴⁴ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ⁵⁴⁵ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[17:24]  ⁵⁴⁶ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ⁵⁴⁷ tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.

[17:24]  ⁵⁴⁸ sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.

[17:25]  ⁵⁴⁹ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ⁵⁵⁰ tn Grk “he himself gives to all [people] life and breath and all things.”

[17:26]  ⁵⁵¹ sn The one man refers to Adam (the word “man” is understood).

[17:26]  ⁵⁵² tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ⁵⁵³ tn Grk “to live over all the face of the earth.”

[17:26]  ⁵⁵⁴ tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.

[17:26]  ⁵⁵⁵ tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.

[17:27]  ⁵⁵⁶ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ⁵⁵⁷ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

[17:27]  ⁵⁵⁸ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[17:28]  ⁵⁵⁹ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ⁵⁶⁰ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[17:29]  ⁵⁶¹ tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.

[17:29]  ⁵⁶² tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.

[17:29]  ⁵⁶³ tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.

[17:29]  ⁵⁶⁴ tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).

[17:29]  ⁵⁶⁵ tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.

[17:30]  ⁵⁶⁶ tn Or “has deliberately paid no attention to.”

[17:30]  ⁵⁶⁷ tn Or “times when people did not know.”

[17:30]  ⁵⁶⁸ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ⁵⁶⁹ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[17:31]  ⁵⁷⁰ tn Or “fixed.”

[17:31]  ⁵⁷¹ sn The world refers to the whole inhabited earth.

[17:31]  ⁵⁷² tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).

[17:31]  ⁵⁷³ tn The participle ἀναστήσας (anasthsa") indicates means here.

[17:32]  ⁵⁷⁴ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ⁵⁷⁵ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[17:33]  ⁵⁷⁶ tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.

[17:34]  ⁵⁷⁷ tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).

[17:34]  ⁵⁷⁸ tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.

[17:34]  ⁵⁷⁹ tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.

[17:34]  ⁵⁸⁰ tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.

[17:34]  ⁵⁸¹ tn Grk “and a woman”; but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[18:1]  ⁵⁸² tn Grk “After these things.”

[18:1]  ⁵⁸³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ⁵⁸⁴ tn Or “Paul left.”

[18:1]  ⁵⁸⁵ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ⁵⁸⁶ sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:1]  map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ⁵⁸⁷ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ⁵⁸⁸ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ⁵⁸⁹ 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]  ⁵⁹⁰ tn Grk “Syria, and with him.”

[18:18]  ⁵⁹¹ sn See the note on Aquila in 18:2.

[18:18]  ⁵⁹² 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]  ⁵⁹³ 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]  ⁵⁹⁴ 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]  ⁵⁹⁵ 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]  ⁵⁹⁶ sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.

[18:19]  map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:19]  ⁵⁹⁷ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:19]  ⁵⁹⁸ tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.

[18:19]  ⁵⁹⁹ tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:19]  ⁶⁰⁰ sn See the note on synagogue in 6:9.

[18:19]  ⁶⁰¹ 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]  ⁶⁰² 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]  ⁶⁰³ tn Or “but took leave of.”

[18:21]  ⁶⁰⁴ 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]  ⁶⁰⁵ tn Or “will return.”

[18:21]  ⁶⁰⁶ 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]  ⁶⁰⁷ 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]  ⁶⁰⁸ 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]  ⁶⁰⁹ 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]  ⁶¹⁰ 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]  ⁶¹¹ 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]  ⁶¹² 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]  ⁶¹³ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ⁶¹⁴ 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]  ⁶¹⁵ sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[19:1]  ⁶¹⁶ 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]  ⁶¹⁷ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ⁶¹⁸ tn Or “interior.”

[19:1]  ⁶¹⁹ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ⁶²⁰ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ⁶²¹ 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]  ⁶²² tn The word “there” is not in the Greek text but is implied.

[20:1]  ⁶²³ tn Or “exhorting.”

[20:1]  ⁶²⁴ tn Or “and taking leave of them.”

[20:1]  ⁶²⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[20:2]  ⁶²⁶ tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ⁶²⁷ tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ⁶²⁸ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ⁶²⁹ tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[20:3]  ⁶³⁰ tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  ⁶³¹ tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”

[20:3]  ⁶³² sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  ⁶³³ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:3]  ⁶³⁴ tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.

[20:3]  ⁶³⁵ tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  ⁶³⁶ sn Macedonia was the Roman province of Macedonia in Greece.

[20:4]  ⁶³⁷ tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.

[20:4]  ⁶³⁸ 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.

[20:4]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:4]  ⁶³⁹ tn Grk “of the Thessalonians.”

[20:4]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:4]  ⁶⁴⁰ tn Grk “and Gaius,” but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[20:4]  ⁶⁴¹ sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.

[20:4]  map For location see JP1 E2; JP2 E2; JP3 E2.

[20:4]  ⁶⁴² tn Grk “the Asians Tychicus and Trophimus.” In the NT “Asia” 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.

[20:5]  ⁶⁴³ tn Grk “These, having gone on ahead, were waiting.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:5]  ⁶⁴⁴ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.

[20:6]  ⁶⁴⁵ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[20:6]  ⁶⁴⁶ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:6]  ⁶⁴⁷ sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).

[20:6]  ⁶⁴⁸ tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”

[20:6]  ⁶⁴⁹ tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

[20:6]  ⁶⁵⁰ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).

[15:24]  ⁶⁵¹ tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.

[15:27]  ⁶⁵² tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.

[15:28]  ⁶⁵³ tn Grk “have sealed this fruit to them.”

[1:17]  ⁶⁵⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:17]  ⁶⁵⁵ sn As a geographical region Arabia included the territory west of Mesopotamia, east and south of Syria and Palestine, extending to the isthmus of Suez. During the Roman occupation, some independent kingdoms arose like that of the Nabateans south of Damascus, and these could be called simply Arabia. In light of the proximity to Damascus, this may well be the territory Paul says he visited here. See also C. W. Briggs, “The Apostle Paul in Arabia,” Biblical World 41 (1913): 255-59.

[1:18]  ⁶⁵⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:18]  ⁶⁵⁷ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[1:18]  ⁶⁵⁸ tn Although often translated “to get acquainted with Cephas,” this could give the impression of merely a social call. L&N 34.52 has “to visit, with the purpose of obtaining information” for the meaning of ἱστορέω (Jistorew), particularly in this verse.

[1:19]  ⁶⁵⁹ tn Grk “But another of the apostles I did not see, except…” with “another” in emphatic position in the Greek text. Paul is determined to make the point that his contacts with the original twelve apostles and other leaders of the Jerusalem church were limited, thus asserting his independence from them.

[1:20]  ⁶⁶⁰ tn Grk “behold.”

[1:20]  ⁶⁶¹ tn Grk “What things I am writing to you, behold, before God [that] I am not lying.”