Boks TemuanActs 6:1
Konteks6:1 Now in those 1 days, when the disciples were growing in number, 2 a complaint arose on the part of the Greek-speaking Jews 3 against the native Hebraic Jews, 4 because their widows 5 were being overlooked 6 in the daily distribution of food. 7
Acts 24:1-27
Konteks24:1 After five days the high priest Ananias 8 came down with some elders and an attorney 9 named 10 Tertullus, and they 11 brought formal charges 12 against Paul to the governor. 24:2 When Paul 13 had been summoned, Tertullus began to accuse him, 14 saying, “We have experienced a lengthy time 15 of peace through your rule, 16 and reforms 17 are being made in this nation 18 through your foresight. 19 24:3 Most excellent Felix, 20 we acknowledge this everywhere and in every way 21 with all gratitude. 22 24:4 But so that I may not delay 23 you any further, I beg 24 you to hear us briefly 25 with your customary graciousness. 26 24:5 For we have found 27 this man to be a troublemaker, 28 one who stirs up riots 29 among all the Jews throughout the world, and a ringleader 30 of the sect of the Nazarenes. 31 24:6 He 32 even tried to desecrate 33 the temple, so we arrested 34 him. 24:7 [[EMPTY]] 35 24:8 When you examine 36 him yourself, you will be able to learn from him 37 about all these things we are accusing him of doing.” 38 24:9 The Jews also joined in the verbal attack, 39 claiming 40 that these things were true.
24:10 When the governor gestured for him to speak, Paul replied, “Because I know 41 that you have been a judge over this nation for many years, I confidently make my defense. 42 24:11 As you can verify 43 for yourself, not more than twelve days ago 44 I went up to Jerusalem 45 to worship. 24:12 They did not find me arguing 46 with anyone or stirring up a crowd 47 in the temple courts 48 or in the synagogues 49 or throughout the city, 50 24:13 nor can they prove 51 to you the things 52 they are accusing me of doing. 53 24:14 But I confess this to you, that I worship 54 the God of our ancestors 55 according to the Way (which they call a sect), believing everything that is according to the law 56 and that is written in the prophets. 24:15 I have 57 a hope in God (a hope 58 that 59 these men 60 themselves accept too) that there is going to be a resurrection of both the righteous and the unrighteous. 61 24:16 This is the reason 62 I do my best to always 63 have a clear 64 conscience toward God and toward people. 65 24:17 After several years 66 I came to bring to my people gifts for the poor 67 and to present offerings, 68 24:18 which I was doing when they found me in the temple, ritually purified, 69 without a crowd or a disturbance. 70 24:19 But there are some Jews from the province of Asia 71 who should be here before you and bring charges, 72 if they have anything against me. 24:20 Or these men here 73 should tell what crime 74 they found me guilty of 75 when I stood before the council, 76 24:21 other than 77 this one thing 78 I shouted out while I stood before 79 them: ‘I am on trial before you today concerning the resurrection of the dead.’” 80
24:22 Then Felix, 81 who understood the facts 82 concerning the Way 83 more accurately, 84 adjourned their hearing, 85 saying, “When Lysias the commanding officer comes down, I will decide your case.” 86 24:23 He ordered the centurion 87 to guard Paul, 88 but to let him have some freedom, 89 and not to prevent any of his friends 90 from meeting his needs. 91
24:24 Some days later, when Felix 92 arrived with his wife Drusilla, 93 who was Jewish, he sent for Paul and heard him speak 94 about faith in Christ Jesus. 95 24:25 While Paul 96 was discussing 97 righteousness, self-control, 98 and the coming judgment, Felix 99 became 100 frightened and said, “Go away for now, and when I have an opportunity, 101 I will send for you.” 24:26 At the same time he was also hoping that Paul would give him money, 102 and for this reason he sent for Paul 103 as often as possible 104 and talked 105 with him. 24:27 After two years 106 had passed, Porcius Festus 107 succeeded Felix, 108 and because he wanted to do the Jews a favor, Felix left Paul in prison. 109
Acts 16:1--17:34
Konteks16:1 He also came to Derbe 110 and to Lystra. 111 A disciple 112 named Timothy was there, the son of a Jewish woman who was a believer, 113 but whose father was a Greek. 114 16:2 The brothers in Lystra 115 and Iconium 116 spoke well 117 of him. 118 16:3 Paul wanted Timothy 119 to accompany him, and he took 120 him and circumcised 121 him because of the Jews who were in those places, 122 for they all knew that his father was Greek. 123 16:4 As they went through the towns, 124 they passed on 125 the decrees that had been decided on by the apostles and elders in Jerusalem 126 for the Gentile believers 127 to obey. 128 16:5 So the churches were being strengthened in the faith and were increasing in number every day. 129
16:6 They went through the region of Phrygia 130 and Galatia, 131 having been prevented 132 by the Holy Spirit from speaking the message 133 in the province of Asia. 134 16:7 When they came to 135 Mysia, 136 they attempted to go into Bithynia, 137 but the Spirit of Jesus did not allow 138 them to do this, 139 16:8 so they passed through 140 Mysia 141 and went down to Troas. 142 16:9 A 143 vision appeared to Paul during the night: A Macedonian man was standing there 144 urging him, 145 “Come over 146 to Macedonia 147 and help us!” 16:10 After Paul 148 saw the vision, we attempted 149 immediately to go over to Macedonia, 150 concluding that God had called 151 us to proclaim the good news to them.
16:11 We put out to sea 152 from Troas 153 and sailed a straight course 154 to Samothrace, 155 the next day to Neapolis, 156 16:12 and from there to Philippi, 157 which is a leading city of that district 158 of Macedonia, 159 a Roman colony. 160 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 161 and began to speak 162 to the women 163 who had assembled there. 164 16:14 A 165 woman named Lydia, a dealer in purple cloth 166 from the city of Thyatira, 167 a God-fearing woman, listened to us. 168 The Lord opened her heart to respond 169 to what Paul was saying. 16:15 After she and her household were baptized, she urged us, 170 “If 171 you consider me to be a believer in the Lord, 172 come and stay in my house.” And she persuaded 173 us.
16:16 Now 174 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. 175 She 176 brought her owners 177 a great profit by fortune-telling. 178 16:17 She followed behind Paul and us and kept crying out, 179 “These men are servants 180 of the Most High God, who are proclaiming to you the way 181 of salvation.” 182 16:18 She continued to do this for many days. But Paul became greatly annoyed, 183 and turned 184 and said to the spirit, “I command you in the name of Jesus Christ 185 to come out of her!” And it came out of her at once. 186 16:19 But when her owners 187 saw their hope of profit 188 was gone, they seized 189 Paul and Silas and dragged 190 them into the marketplace before the authorities. 16:20 When 191 they had brought them 192 before the magistrates, they said, “These men are throwing our city into confusion. 193 They are 194 Jews 16:21 and are advocating 195 customs that are not lawful for us to accept 196 or practice, 197 since we are 198 Romans.”
16:22 The crowd joined the attack 199 against them, and the magistrates tore the clothes 200 off Paul and Silas 201 and ordered them to be beaten with rods. 202 16:23 After they had beaten them severely, 203 they threw them into prison and commanded 204 the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell 205 and fastened their feet in the stocks. 206
16:25 About midnight Paul and Silas were praying 207 and singing hymns to God, 208 and the rest of 209 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 210 of all the prisoners came loose. 16:27 When the jailer woke up 211 and saw the doors of the prison standing open, 212 he drew his sword and was about to kill himself, 213 because he assumed 214 the prisoners had escaped. 16:28 But Paul called out loudly, 215 “Do not harm yourself, 216 for we are all here!” 16:29 Calling for lights, the jailer 217 rushed in and fell down 218 trembling at the feet of Paul and Silas. 16:30 Then he brought them outside 219 and asked, “Sirs, what must 220 I do to be saved?” 16:31 They replied, 221 “Believe 222 in the Lord Jesus 223 and you will be saved, you and your household.” 16:32 Then 224 they spoke the word of the Lord 225 to him, along with all those who were in his house. 16:33 At 226 that hour of the night he took them 227 and washed their wounds; 228 then 229 he and all his family 230 were baptized right away. 231 16:34 The jailer 232 brought them into his house and set food 233 before them, and he rejoiced greatly 234 that he had come to believe 235 in God, together with his entire household. 236 16:35 At daybreak 237 the magistrates 238 sent their police officers, 239 saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, 240 “The magistrates have sent orders 241 to release you. So come out now and go in peace.” 242 16:37 But Paul said to the police officers, 243 “They had us beaten in public 244 without a proper trial 245 – even though we are Roman citizens 246 – and they threw us 247 in prison. And now they want to send us away 248 secretly? Absolutely not! They 249 themselves must come and escort us out!” 250 16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas 251 were Roman citizens 252 16:39 and came 253 and apologized to them. After 254 they brought them out, they asked them repeatedly 255 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 256 departed.
17:1 After they traveled through 257 Amphipolis 258 and Apollonia, 259 they came to Thessalonica, 260 where there was a Jewish synagogue. 261 17:2 Paul went to the Jews in the synagogue, 262 as he customarily did, and on three Sabbath days he addressed 263 them from the scriptures, 17:3 explaining and demonstrating 264 that the Christ 265 had to suffer and to rise from the dead, 266 saying, 267 “This Jesus I am proclaiming to you is the Christ.” 268 17:4 Some of them were persuaded 269 and joined Paul and Silas, along with a large group 270 of God-fearing Greeks 271 and quite a few 272 prominent women. 17:5 But the Jews became jealous, 273 and gathering together some worthless men from the rabble in the marketplace, 274 they formed a mob 275 and set the city in an uproar. 276 They attacked Jason’s house, 277 trying to find Paul and Silas 278 to bring them out to the assembly. 279 17:6 When they did not find them, they dragged 280 Jason and some of the brothers before the city officials, 281 screaming, “These people who have stirred up trouble 282 throughout the world 283 have come here too, 17:7 and 284 Jason has welcomed them as guests! They 285 are all acting against Caesar’s 286 decrees, saying there is another king named 287 Jesus!” 288 17:8 They caused confusion among 289 the crowd and the city officials 290 who heard these things. 17:9 After 291 the city officials 292 had received bail 293 from Jason and the others, they released them.
17:10 The brothers sent Paul and Silas off to Berea 294 at once, during the night. When they arrived, 295 they went to the Jewish synagogue. 296 17:11 These Jews 297 were more open-minded 298 than those in Thessalonica, 299 for they eagerly 300 received 301 the message, examining 302 the scriptures carefully every day 303 to see if these things were so. 17:12 Therefore many of them believed, along with quite a few 304 prominent 305 Greek women and men. 17:13 But when the Jews from Thessalonica 306 heard that Paul had also proclaimed the word of God 307 in Berea, 308 they came there too, inciting 309 and disturbing 310 the crowds. 17:14 Then the brothers sent Paul away to the coast 311 at once, but Silas and Timothy remained in Berea. 312 17:15 Those who accompanied Paul escorted him as far as Athens, 313 and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. 314
17:16 While Paul was waiting for them in Athens, 315 his spirit was greatly upset 316 because he saw 317 the city was full of idols. 17:17 So he was addressing 318 the Jews and the God-fearing Gentiles 319 in the synagogue, 320 and in the marketplace every day 321 those who happened to be there. 17:18 Also some of the Epicurean 322 and Stoic 323 philosophers were conversing 324 with him, and some were asking, 325 “What does this foolish babbler 326 want to say?” Others said, “He seems to be a proclaimer of foreign gods.” 327 (They said this because he was proclaiming the good news about Jesus and the resurrection.) 328 17:19 So they took Paul and 329 brought him to the Areopagus, 330 saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things 331 to our ears, so we want to know what they 332 mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time 333 in nothing else than telling 334 or listening to something new.) 335
17:22 So Paul stood 336 before the Areopagus and said, “Men of Athens, I see that you are very religious 337 in all respects. 338 17:23 For as I went around and observed closely your objects of worship, 339 I even found an altar with this inscription: 340 ‘To an unknown god.’ Therefore what you worship without knowing it, 341 this I proclaim to you. 17:24 The God who made the world and everything in it, 342 who is 343 Lord of heaven and earth, does not live in temples made by human hands, 344 17:25 nor is he served by human hands, as if he needed anything, 345 because he himself gives life and breath and everything to everyone. 346 17:26 From one man 347 he made every nation of the human race 348 to inhabit the entire earth, 349 determining their set times 350 and the fixed limits of the places where they would live, 351 17:27 so that they would search for God and perhaps grope around 352 for him and find him, 353 though he is 354 not far from each one of us. 17:28 For in him we live and move about 355 and exist, as even some of your own poets have said, ‘For we too are his offspring.’ 356 17:29 So since we are God’s offspring, we should not think the deity 357 is like gold or silver or stone, an image 358 made by human 359 skill 360 and imagination. 361 17:30 Therefore, although God has overlooked 362 such times of ignorance, 363 he now commands all people 364 everywhere to repent, 365 17:31 because he has set 366 a day on which he is going to judge the world 367 in righteousness, by a man whom he designated, 368 having provided proof to everyone by raising 369 him from the dead.”
17:32 Now when they heard about 370 the resurrection from the dead, some began to scoff, 371 but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. 372 17:34 But some people 373 joined him 374 and believed. Among them 375 were Dionysius, who was a member of the Areopagus, 376 a woman 377 named Damaris, and others with them.
Acts 20:1-38
Konteks20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging 378 them and saying farewell, 379 he left to go to Macedonia. 380 20:2 After he had gone through those regions 381 and spoken many words of encouragement 382 to the believers there, 383 he came to Greece, 384 20:3 where he stayed 385 for three months. Because the Jews had made 386 a plot 387 against him as he was intending 388 to sail 389 for Syria, he decided 390 to return through Macedonia. 391 20:4 Paul 392 was accompanied by Sopater son of Pyrrhus from Berea, 393 Aristarchus and Secundus from Thessalonica, 394 Gaius 395 from Derbe, 396 and Timothy, as well as Tychicus and Trophimus from the province of Asia. 397 20:5 These had gone on ahead 398 and were waiting for us in Troas. 399 20:6 We 400 sailed away from Philippi 401 after the days of Unleavened Bread, 402 and within five days 403 we came to the others 404 in Troas, 405 where we stayed for seven days. 20:7 On the first day 406 of the week, when we met 407 to break bread, Paul began to speak 408 to the people, and because he intended 409 to leave the next day, he extended 410 his message until midnight. 20:8 (Now there were many lamps 411 in the upstairs room where we were meeting.) 412 20:9 A young man named Eutychus, who was sitting in the window, 413 was sinking 414 into a deep sleep while Paul continued to speak 415 for a long time. Fast asleep, 416 he fell down from the third story and was picked up dead. 20:10 But Paul went down, 417 threw himself 418 on the young man, 419 put his arms around him, 420 and said, “Do not be distressed, for he is still alive!” 421 20:11 Then Paul 422 went back upstairs, 423 and after he had broken bread and eaten, he talked with them 424 a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly 425 comforted.
20:13 We went on ahead 426 to the ship and put out to sea 427 for Assos, 428 intending 429 to take Paul aboard there, for he had arranged it this way. 430 He 431 himself was intending 432 to go there by land. 433 20:14 When he met us in Assos, 434 we took him aboard 435 and went to Mitylene. 436 20:15 We set sail 437 from there, and on the following day we arrived off Chios. 438 The next day we approached 439 Samos, 440 and the day after that we arrived at Miletus. 441 20:16 For Paul had decided to sail past Ephesus 442 so as not to spend time 443 in the province of Asia, 444 for he was hurrying 445 to arrive in Jerusalem, 446 if possible, 447 by the day of Pentecost. 20:17 From Miletus 448 he sent a message 449 to Ephesus, telling the elders of the church to come to him. 450
20:18 When they arrived, he said to them, “You yourselves know how I lived 451 the whole time I was with you, from the first day I set foot 452 in the province of Asia, 453 20:19 serving the Lord with all humility 454 and with tears, and with the trials that happened to me because of the plots 455 of the Jews. 20:20 You know that I did not hold back from proclaiming 456 to you anything that would be helpful, 457 and from teaching you publicly 458 and from house to house, 20:21 testifying 459 to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 460 20:22 And now, 461 compelled 462 by the Spirit, I am going to Jerusalem 463 without knowing what will happen to me there, 464 20:23 except 465 that the Holy Spirit warns 466 me in town after town 467 that 468 imprisonment 469 and persecutions 470 are waiting for me. 20:24 But I do not consider my life 471 worth anything 472 to myself, so that 473 I may finish my task 474 and the ministry that I received from the Lord Jesus, to testify to the good news 475 of God’s grace.
20:25 “And now 476 I know that none 477 of you among whom I went around proclaiming the kingdom 478 will see me 479 again. 20:26 Therefore I declare 480 to you today that I am innocent 481 of the blood of you all. 482 20:27 For I did not hold back from 483 announcing 484 to you the whole purpose 485 of God. 20:28 Watch out for 486 yourselves and for all the flock of which 487 the Holy Spirit has made you overseers, 488 to shepherd the church of God 489 that he obtained 490 with the blood of his own Son. 491 20:29 I know that after I am gone 492 fierce wolves 493 will come in among you, not sparing the flock. 20:30 Even from among your own group 494 men 495 will arise, teaching perversions of the truth 496 to draw the disciples away after them. 20:31 Therefore be alert, 497 remembering that night and day for three years I did not stop warning 498 each one of you with tears. 20:32 And now I entrust 499 you to God and to the message 500 of his grace. This message 501 is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired 502 no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine 503 provided for my needs and the needs of those who were with me. 20:35 By all these things, 504 I have shown you that by working in this way we must help 505 the weak, 506 and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” 507
20:36 When 508 he had said these things, he knelt down 509 with them all and prayed. 20:37 They all began to weep loudly, 510 and hugged 511 Paul and kissed him, 512 20:38 especially saddened 513 by what 514 he had said, that they were not going to see him 515 again. Then they accompanied 516 him to the ship.
[6:1] 1 tn Grk “these.” The translation uses “those” for stylistic reasons.
[6:1] 2 tn Grk “were multiplying.”
[6:1] 3 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.
[6:1] 4 tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.
[6:1] 5 sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.
[6:1] 7 tn Grk “in the daily serving.”
[24:1] 8 sn Ananias was in office from
[24:1] 9 tn The term refers to a professional advocate (BDAG 905 s.v. ῥήτωρ).
[24:1] 10 tn Grk “an attorney, a certain Tertullus.”
[24:1] 11 tn Grk “who” (plural). Because in English the relative pronoun “who” could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun “they.” “And” has been supplied to provide the connection to the preceding clause.
[24:1] 12 tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”
[24:2] 15 tn Grk “he”; the referent (Paul) has been supplied in the translation for clarity.
[24:2] 16 tn Or “began to bring charges, saying.”
[24:2] 17 tn Grk “experienced much peace.”
[24:2] 18 tn Grk “through you” (“rule” is implied).
[24:2] 19 tn This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BDAG 251 s.v. διόρθωμα).
[24:2] 20 tn Or “being made for this people.”
[24:2] 21 sn References to peaceful rule, reforms, and the governor’s foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-270]).
[24:3] 22 sn Most excellent Felix. See the note on Felix in 23:24.
[24:3] 23 tn Grk “in every way and everywhere.”
[24:3] 24 tn Or “with complete thankfulness.” BDAG 416 s.v. εὐχαριστία 1 has “μετὰ πάσης εὐ.…with all gratitude Ac 24:3.” L&N 31.26 has “‘we acknowledge this anywhere and everywhere with complete thankfulness’ Ac 24:3.”
[24:4] 29 tn Or “may not weary.” BDAG 274 s.v. ἐγκόπτω states, “ἵνα μὴ ἐπὶ πλεῖόν σε ἐγκόπτω Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cp. ἔγκοπος weary Diog. L. 4, 50; LXX; and ἔγκοπον ποιεῖν to weary Job 19:2; Is 43:23. But impose on is also prob.; detain NRSV.”
[24:4] 31 tn This term is another NT hapax legomenon (BDAG 976 s.v. συντόμως 2). Tertullus was asking for a brief hearing, and implying to the governor that he would speak briefly and to the point.
[24:4] 32 tn BDAG 371 s.v. ἐπιείκεια has “τῇ σῇ ἐ. with your (customary) indulgence Ac 24:4.”
[24:5] 36 tn Grk “For having found.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
[24:5] 37 tn L&N 22.6 has “(a figurative extension of meaning of λοιμός ‘plague,’ 23.158) one who causes all sorts of trouble – ‘troublemaker, pest.’ … ‘for we have found this man to be a troublemaker” Ac 24:5.”
[24:5] 38 tn Or “dissensions.” While BDAG 940 s.v. στάσις 3 translates this phrase “κινεῖν στάσεις (v.l. στάσιν) τισί create dissension among certain people Ac 24:5,” it is better on the basis of the actual results of Paul’s ministry to categorize this usage under section 2, “uprising, riot, revolt, rebellion” (cf. the use in Acts 19:40).
[24:5] 39 tn This term is yet another NT hapax legomenon (BDAG 894 s.v. πρωτοστάτης).
[24:5] 40 sn The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.
[24:6] 43 tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced by the third person singular pronoun (“he”) and a new sentence begun here in the translation.
[24:6] 44 tn Or “profane” (BDAG 173 s.v. βεβηλόω). The term was also used of profaning the Sabbath.
[24:6] 45 tn Or “seized.” Grk “whom also we arrested.” Because of the awkwardness of a relative clause in English at this point, the relative pronoun (“whom”) was replaced by the pronoun “him” as object of the verb.
[24:7] 50 tc Some later
[24:8] 58 tn Grk “From whom when you examine him yourself, you will be able to learn…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the third person singular pronoun (“him”) and a new sentence begun at the beginning of v. 8 in the translation.
[24:8] 59 tn Grk “about all these things of which we are accusing him.” This has been simplified to eliminate the relative pronoun (“of which”) in the translation.
[24:9] 64 tn Grk “joined in the attack,” but the adjective “verbal” has been supplied to clarify that this was not another physical assault on Paul. The verb is another NT hapax legomenon (BDAG 969 s.v. συνεπιτίθημι).
[24:9] 65 tn Or “asserting” (BDAG 1050 s.v. φάσκω).
[24:10] 71 tn Grk “knowing.” The participle ἐπιστάμενος (epistamenos) has been translated as a causal adverbial participle.
[24:10] 72 sn “Because…defense.” Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.
[24:11] 78 tn BDAG 369 s.v. ἐπιγινώσκω 2.c has “notice, perceive, learn of, ascertain…Also as legal t.t. ascertain (2 Macc 14:9) τὶ Ac 23:28; cp. 24:8. W. ὅτι foll. Ac 24:11.” “Verify” is an English synonym for “ascertain.”
[24:11] 79 tn Grk “it is not more than twelve days from when.” This has been simplified to “not more than twelve days ago.”
[24:11] 80 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[24:12] 85 tn Or “disputing,” “conducting a heated discussion.”
[24:12] 86 tn BDAG 381 s.v. ἐπίστασις 2 has “ἐ. ποιεῖν ὄχλου to cause a crowd to gather Ac 24:12.” Roman authorities would not allow a mob to gather and threaten the peace, and anyone suspected of instigating a mob would certainly be arrested.
[24:12] 87 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[24:12] 88 sn See the note on synagogue in 6:9.
[24:12] 89 sn A second part of Paul’s defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.
[24:13] 92 tn BDAG 778 s.v. παρίστημι/παριστάνω 1.f has “οὐδὲ παραστῆσαι δύνανταί σοι περὶ ὧν νυνὶ κατηγοροῦσίν μου nor can they prove to you the accusations they are now making against me Ac 24:13.”
[24:13] 93 tn The words “the things” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[24:13] 94 tn Grk “nor can they prove to you [the things] about which they are now accusing me.” This has been simplified to eliminate the relative pronoun (“which”) in the translation.
[24:14] 100 tn Or “forefathers”; Grk “fathers.”
[24:14] 101 sn That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.
[24:15] 106 tn Grk “having.” The participle ἔχων (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.
[24:15] 107 sn This mention of Paul’s hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).
[24:15] 108 tn Grk “a hope in God (which these [men] themselves accept too).” Because the antecedent of the relative pronoun “which” is somewhat unclear in English, the words “a hope” have been repeated at the beginning of the parenthesis for clarity.
[24:15] 109 tn Grk “that they”; the referent (these men, Paul’s accusers) has been specified in the translation for clarity.
[24:15] 110 tn Or “the unjust.”
[24:16] 113 tn BDAG 329 s.v. ἐν 9.a, “ἐν τούτῳ πιστεύομεν this is the reason why we believe Jn 16:30; cp. Ac 24:16.”
[24:16] 114 tn BDAG 224 s.v. διά 2.a, “διὰ παντός…always, continually, constantly…Ac 2:25 (Ps 15:8); 10:2; 24:16.” However, the positioning of the adverb “always” in the English translation is difficult; the position used is one of the least awkward.
[24:16] 115 tn BDAG 125 s.v. ἀπρόσκοπος 1 has “ἀ. συνείδησις a clear conscience Ac 24:16.”
[24:16] 116 tn Grk “men,” but this is a generic use (Paul does not have only males in view).
[24:17] 120 tn BDAG 401 s.v. ἔτος has “δι᾿ ἐ. πλειόνων after several years 24:17.”
[24:17] 121 tn Grk “to bring alms,” but the term “alms” is not in common use today, so the closest modern equivalent, “gifts for the poor,” is used instead.
[24:17] 122 tn Or “sacrifices.” BDAG 887 s.v. προσφορά 1 has “προσφοράς ποιεῖν have sacrifices made Ac 24:17,” but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BDAG assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ἐλεημοσύνας (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.
[24:18] 127 sn Ritually purified. Paul’s claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.
[24:18] 128 tn BDAG 458 s.v. θόρυβος 3.b has “μετὰ θορύβου…with a disturbance Ac 24:18.”
[24:19] 134 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.
[24:19] 135 tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω (kathgorew), “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”
[24:20] 141 tn Grk “these [men] themselves.”
[24:20] 142 tn Or “unrighteous act.”
[24:20] 143 tn The words “me guilty of” are not in the Greek text, but are implied. L&N 88.23 has “αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα στάντος μου ‘let these men themselves tell what unrighteous act they found me guilty of’ Ac 24:20.”
[24:20] 144 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[24:21] 148 tn BDAG 433 s.v. ἤ 2.c has “οὐδὲν ἕτερον ἤ nothing else than…Ac 17:21. τί…ἤ what other…than…24:21.”
[24:21] 149 tn Grk “one utterance.”
[24:21] 150 tn Cf. BDAG 327 s.v. ἐν 1.e, which has “before, in the presence of, etc.”
[24:21] 151 sn The resurrection of the dead. Paul’s point was, what crime was there in holding this religious belief?
[24:22] 155 sn See the note on Antonius Felix in 23:24.
[24:22] 156 tn Grk “the things.”
[24:22] 157 tn That is, concerning Christianity.
[24:22] 158 tn BDAG 39 s.v. ἀκριβῶς has “Comp. ἀκριβέστερον more exactly…ἀ. ἐκτίθεσθαι explain more exactly Ac 18:26, cp. 23:15, 20; also more accurately…24:22.” Felix knew more about the Christian movement than what the Jewish leaders had told him.
[24:22] 159 tn L&N 56.18 s.v. ἀναβάλλω has “to adjourn a court proceeding until a later time – ‘to adjourn a hearing, to stop a hearing and put it off until later.’…‘then Felix, who was well informed about the Way, adjourned their hearing’ Ac 24:22.”
[24:22] 160 tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)…τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”
[24:23] 162 sn See the note on the word centurion in 10:1.
[24:23] 163 tn Grk “that he was to be guarded.” The passive construction (τηρεῖσθαι, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.
[24:23] 164 tn BDAG 77 s.v. ἄνεσις 1 states, “lit. relaxation of custodial control, some liberty, ἀ. ἔχειν have some freedom Ac 24:23.”
[24:23] 165 tn Grk “any of his own” (this could also refer to relatives).
[24:23] 166 tn Grk “from serving him.”
[24:24] 169 sn See the note on Antonius Felix in 23:24.
[24:24] 170 sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.
[24:24] 171 tn The word “speak” is implied; BDAG 32 s.v. ἀκούω 1.c has “ἤκουσεν αὐτοῦ περὶ τῆς…πίστεως he heard him speak about faith Ac 24:24.”
[24:24] 172 tn Or “Messiah Jesus”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[24:25] 176 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[24:25] 177 tn Or “speaking about.”
[24:25] 178 tn Grk “and self-control.” 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.
[24:25] 179 sn See the note on Felix in 23:26.
[24:25] 180 tn Grk “becoming.” The participle γενόμενος (genomenos) has been translated as a finite verb due to requirements of contemporary English style.
[24:25] 181 tn Or “when I find time.” BDAG 639 s.v. μεταλαμβάνω 2 has “καιρὸν μ. have an opportunity = find time…Ac 24:25.”
[24:26] 183 tn Grk “he was hoping that money would be given to him by Paul.” To simplify the translation, the passive construction has been converted to an active one.
[24:26] 184 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[24:26] 185 tn “As often as possible” reflects the comparative form of the adjective πυκνός (puknos); see BDAG 897 s.v. πυκνός, which has “Neut. of the comp. πυκνότερον as adv. more often, more frequently and in an elative sense very often, quite frequently…also as often as possible…Ac 24:26.”
[24:26] 186 tn On this term, which could mean “conferred with him,” see BDAG 705 s.v. ὁμιλέω.
[24:27] 190 tn Grk “After a two-year period.”
[24:27] 191 sn Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in
[24:27] 192 tn Grk “Felix received as successor Porcius Festus.”
[24:27] 193 tn Grk “left Paul imprisoned.”
[16:1] 197 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] 198 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
[16:1] 199 tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.
[16:1] 200 tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”
[16:1] 201 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] 204 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
[16:2] 205 sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.
[16:2] 206 tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.
[16:2] 207 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] 211 tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.
[16:3] 212 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] 213 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] 214 tn Or “who lived in the area.”
[16:3] 215 tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).
[16:4] 219 tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”
[16:4] 220 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:4] 221 tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.
[16:4] 222 tn Or “observe” or “follow.”
[16:5] 225 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[16:6] 232 sn Phrygia was a district in central Asia Minor west of Pisidia.
[16:6] 233 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] 236 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] 239 tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.
[16:7] 240 sn Mysia was a province in northwest Asia Minor.
[16:7] 241 sn Bithynia was a province in northern Asia Minor northeast of Mysia.
[16:7] 242 tn Or “permit”; see BDAG 269 s.v. ἐάω 1.
[16:7] 243 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] 246 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] 247 sn Mysia was a province in northwest Asia Minor.
[16:8] 248 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.
[16:9] 253 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] 254 tn The word “there” is not in the Greek text, but is implied.
[16:9] 255 tn The participle λέγων (legwn) is redundant and has not been translated.
[16:9] 256 tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.
[16:9] 257 sn Macedonia was the Roman province of Macedonia in Greece.
[16:10] 260 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[16:10] 262 sn Macedonia was the Roman province of Macedonia in Greece.
[16:11] 267 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] 268 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.
[16:11] 269 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] 270 sn Samothrace is an island in the northern part of the Aegean Sea.
[16:11] 271 sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.
[16:12] 274 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[16:12] 275 tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS4 and NA27 here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prwth th" merido", “first of that district”) as found in Ì74 א A C Ψ 33vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.
[16:12] 276 sn Macedonia was the Roman province of Macedonia in Greece.
[16:12] 277 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] 281 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] 282 tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.
[16:13] 283 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] 284 tn The word “there” is not in the Greek text, but is implied.
[16:14] 288 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] 289 tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.
[16:14] 290 sn Thyatira was a city in the province of Lydia in Asia Minor.
[16:14] 291 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] 292 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.”
[16:15] 295 tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.
[16:15] 296 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] 297 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] 298 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] 302 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] 303 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] 304 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] 306 tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.
[16:17] 309 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] 310 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] 311 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] 312 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] 316 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] 317 tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.
[16:18] 318 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[16:18] 319 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] 324 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] 325 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] 326 tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.
[16:20] 330 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] 331 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] 332 tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.
[16:20] 333 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] 337 tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
[16:21] 338 tn Or “acknowledge.”
[16:21] 339 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] 340 tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.
[16:22] 344 tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.
[16:22] 345 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] 346 tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
[16:22] 347 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] 351 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] 352 tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.
[16:24] 359 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] 365 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] 366 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] 367 tn The words “the rest of” are not in the Greek text, but are implied.
[16:26] 372 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] 379 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] 380 tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.
[16:27] 381 sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).
[16:28] 386 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] 387 sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
[16:29] 393 tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.
[16:29] 394 tn Or “and prostrated himself.”
[16:30] 400 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] 401 tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.
[16:31] 408 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] 409 tc The majority of
[16:32] 414 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] 415 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] 421 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] 422 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] 423 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] 424 tn Here καί (kai) has been translated as “then” to indicate the logical sequence.
[16:33] 425 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] 426 tn Or “immediately.”
[16:34] 428 tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.
[16:34] 429 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] 430 tn Or “he was overjoyed.”
[16:34] 431 tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.
[16:34] 432 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] 435 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] 436 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] 437 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] 442 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] 443 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] 444 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] 449 tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.
[16:37] 450 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] 451 tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
[16:37] 452 tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.
[16:37] 453 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] 454 tn L&N 28.71 has “send us away secretly” for this verse.
[16:37] 455 tn Grk “But they.”
[16:37] 456 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] 456 tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.
[16:38] 457 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] 463 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] 464 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] 465 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] 470 tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.
[17:1] 477 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
[17:1] 478 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] 479 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
[17:1] 480 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] 481 sn See the note on synagogue in 6:9.
[17:2] 484 tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
[17:2] 485 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] 491 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
[17:3] 492 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[17:3] 493 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] 494 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] 495 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[17:4] 499 tn Or “a large crowd.”
[17:4] 500 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] 501 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] 505 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] 506 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] 507 tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.
[17:5] 508 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] 509 sn The attack took place at Jason’s house because this was probably the location of the new house church.
[17:5] 510 tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.
[17:5] 511 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] 512 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] 513 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] 514 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] 515 tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).
[17:7] 519 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] 520 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] 521 tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).
[17:7] 522 tn The word “named” is not in the Greek text, but is supplied for clarity.
[17:7] 523 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] 526 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] 527 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] 533 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] 534 tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.
[17:9] 535 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] 540 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] 541 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] 542 sn See the note on synagogue in 6:9.
[17:11] 547 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
[17:11] 548 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] 549 sn Thessalonica was a city in Macedonia (modern Salonica).
[17:11] 550 tn Or “willingly,” “readily”; Grk “with all eagerness.”
[17:11] 551 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] 552 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
[17:11] 553 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[17:12] 554 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] 555 tn Or “respected.”
[17:13] 561 sn Thessalonica was a city in Macedonia (modern Salonica).
[17:13] 562 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] 563 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] 564 tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.
[17:13] 565 tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.
[17:14] 568 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] 569 tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
[17:15] 575 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[17:15] 576 sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
[17:16] 582 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[17:16] 583 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] 584 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] 589 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] 590 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] 591 sn See the note on synagogue in 6:9.
[17:17] 592 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[17:18] 596 sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300
[17:18] 597 sn A Stoic was a follower of the philosophy founded by Zeno (342-270
[17:18] 598 tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.
[17:18] 600 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] 601 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] 602 sn This is a parenthetical note by the author.
[17:19] 603 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[17:19] 604 tn Or “to the council of the Areopagus.” See also the term in v. 22.
[17:20] 610 tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”
[17:20] 611 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] 617 tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.
[17:21] 618 tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”
[17:21] 619 sn This is a parenthetical note by the author. The reference to newness may be pejorative.
[17:22] 624 tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.
[17:22] 625 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] 626 tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”
[17:23] 631 tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).
[17:23] 632 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] 633 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] 638 tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.
[17:24] 639 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] 640 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] 645 tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”
[17:25] 646 tn Grk “he himself gives to all [people] life and breath and all things.”
[17:26] 652 sn The one man refers to Adam (the word “man” is understood).
[17:26] 653 tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”
[17:26] 654 tn Grk “to live over all the face of the earth.”
[17:26] 655 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] 656 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] 659 tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.
[17:27] 660 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] 661 tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.
[17:28] 666 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] 667 sn This quotation is from Aratus (ca. 310-245
[17:29] 673 tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.
[17:29] 674 tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.
[17:29] 675 tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.
[17:29] 676 tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).
[17:29] 677 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] 680 tn Or “has deliberately paid no attention to.”
[17:30] 681 tn Or “times when people did not know.”
[17:30] 682 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[17:30] 683 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] 688 sn The world refers to the whole inhabited earth.
[17:31] 689 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] 690 tn The participle ἀναστήσας (anasthsa") indicates means here.
[17:32] 694 tn The participle ἀκούσαντες (akousante") has been taken temporally.
[17:32] 695 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] 701 tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.
[17:34] 708 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] 709 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] 710 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] 711 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] 712 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.
[20:1] 716 tn Or “and taking leave of them.”
[20:1] 717 sn Macedonia was the Roman province of Macedonia in Greece.
[20:2] 722 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] 723 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] 724 tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.
[20:2] 725 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] 729 tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”
[20:3] 730 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] 731 sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).
[20:3] 732 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] 733 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] 734 tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”
[20:3] 735 sn Macedonia was the Roman province of Macedonia in Greece.
[20:4] 736 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
[20:4] 737 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] 738 tn Grk “of the Thessalonians.”
[20:4] 739 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] 740 sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.
[20:4] 741 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] 743 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] 744 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.
[20:6] 750 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] 751 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[20:6] 752 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] 753 tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”
[20:6] 754 tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.
[20:6] 755 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).
[20:7] 757 sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).
[20:7] 759 tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. 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. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.
[20:7] 760 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.”
[20:8] 764 tn More commonly λαμπάς (lampa") means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”
[20:8] 765 sn This is best taken as a parenthetical note by the author.
[20:9] 771 tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).
[20:9] 772 tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.
[20:9] 773 tn The participle διαλεγομένου (dialegomenou) has been taken temporally.
[20:9] 774 tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”
[20:10] 778 tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
[20:10] 779 tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”
[20:10] 780 tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.
[20:10] 781 tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.
[20:10] 782 tn Grk “for his life is in him” (an idiom).
[20:11] 785 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[20:11] 786 tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.
[20:11] 787 tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.
[20:12] 792 tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”
[20:13] 799 tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
[20:13] 800 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.”
[20:13] 801 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
[20:13] 802 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.”
[20:13] 803 tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”
[20:13] 804 tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”
[20:13] 805 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.”
[20:13] 806 tn Or “there on foot.”
[20:14] 806 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
[20:14] 807 tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
[20:14] 808 sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.
[20:15] 813 tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.
[20:15] 814 tn Or “offshore from Chios.”
[20:15] 815 tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near – ‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”
[20:15] 816 sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.
[20:15] 817 sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).
[20:16] 820 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[20:16] 821 tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”
[20:16] 822 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.
[20:16] 823 tn Or “was eager.”
[20:16] 824 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:16] 825 tn Grk “if it could be to him” (an idiom).
[20:17] 827 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
[20:17] 828 tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[20:17] 829 tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”
[20:18] 834 tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.
[20:18] 835 tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”
[20:18] 836 tn Grk “Asia”; see the note on this word in v. 16.
[20:19] 841 sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.
[20:19] 842 sn These plots are mentioned in Acts 9:24; 20:13.
[20:20] 848 tn Or “declaring.”
[20:20] 849 tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.
[20:21] 855 tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”
[20:21] 856 tc Several
[20:22] 862 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
[20:22] 864 sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).
[20:22] 865 tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”
[20:23] 869 tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”
[20:23] 870 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).
[20:23] 871 tn The Greek text here reads κατὰ πόλιν (kata polin).
[20:23] 872 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
[20:23] 874 tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.
[20:24] 877 tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”
[20:24] 878 tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”
[20:24] 879 tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.
[20:24] 880 tn Or “to the gospel.”
[20:25] 883 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
[20:25] 884 tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.
[20:25] 885 sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.
[20:25] 886 tn Grk “will see my face” (an idiom for seeing someone in person).
[20:26] 891 tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).
[20:26] 892 tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.
[20:27] 897 tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”
[20:27] 898 tn Or “proclaiming,” “declaring.”
[20:28] 904 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
[20:28] 905 tn Grk “in which.”
[20:28] 906 tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.
[20:28] 907 tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì74 A C* D E Ψ 33 1739 al co), while the majority of the later minuscule
[20:28] 909 tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.
[20:29] 911 tn Grk “after my departure.”
[20:29] 912 tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.
[20:30] 918 tn Grk “from among yourselves.”
[20:30] 919 tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.
[20:30] 920 tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”
[20:31] 925 tn Or “be watchful.”
[20:31] 926 tn Or “admonishing.”
[20:32] 932 tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”
[20:32] 934 tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.
[20:33] 939 tn Traditionally, “coveted.” BDAG 371 s.v. ἐπιθυμέω 1 has “to have a strong desire to do or secure someth., desire, long for w. gen. of the thing desired…silver, gold, clothing Ac 20:33.” The traditional term “covet” is not in common usage and difficult for many modern English readers to understand. The statement affirms Paul’s integrity. He was not doing this for personal financial gain.
[20:34] 946 tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.
[20:35] 953 sn The expression By all these things means “In everything I did.”
[20:35] 954 tn Or “must assist.”
[20:35] 955 tn Or “the sick.” See Eph 4:28.
[20:35] 956 sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.
[20:36] 960 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.
[20:36] 961 tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.
[20:37] 967 tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).
[20:37] 968 tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).
[20:37] 969 sn The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.
[20:38] 975 tn Grk “by the word that he had said.”
[20:38] 976 tn Grk “to see his face” (an idiom for seeing someone in person).
[20:38] 977 tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”
. [