Isaiah 8:7-8

8:7 So look, the sovereign master ¹  is bringing up against them the turbulent and mighty waters of the Euphrates River ²  – the king of Assyria and all his majestic power. It will reach flood stage and overflow its banks. ³  8:8 It will spill into Judah, flooding and engulfing, as it reaches to the necks of its victims. He will spread his wings out over your entire land, ⁴  O Immanuel.” ⁵ 

Isaiah 10:5-6

The Lord Turns on Arrogant Assyria

10:5 Assyria, the club I use to vent my anger, is as good as dead, ⁶ 

a cudgel with which I angrily punish. ⁷ 

10:6 I sent him ⁸  against a godless ⁹  nation,

I ordered him to attack the people with whom I was angry, ¹⁰ 

to take plunder and to carry away loot,

to trample them down ¹¹  like dirt in the streets.

Isaiah 36:1--37:38

Sennacherib Invades Judah

36:1 In the fourteenth year of King Hezekiah’s reign, ¹²  King Sennacherib of Assyria marched up against all the fortified cities of Judah and captured them. 36:2 The king of Assyria sent his chief adviser ¹³  from Lachish to King Hezekiah in Jerusalem, ¹⁴  along with a large army. The chief adviser ¹⁵  stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. ¹⁶  36:3 Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went out to meet him.

36:4 The chief adviser said to them, “Tell Hezekiah: ‘This is what the great king, the king of Assyria, says: “What is your source of confidence? ¹⁷  36:5 Your claim to have a strategy and military strength is just empty talk. ¹⁸  In whom are you trusting, that you would dare to rebel against me? 36:6 Look, you must be trusting in Egypt, that splintered reed staff. If someone leans on it for support, it punctures his hand and wounds him. That is what Pharaoh king of Egypt does to all who trust in him! 36:7 Perhaps you will tell me, ‘We are trusting in the Lord our God.’ But Hezekiah is the one who eliminated his high places and altars and then told the people of Judah and Jerusalem, ‘You must worship at this altar.’ 36:8 Now make a deal with my master the king of Assyria, and I will give you two thousand horses, provided you can find enough riders for them. 36:9 Certainly you will not refuse one of my master’s minor officials and trust in Egypt for chariots and horsemen. ¹⁹  36:10 Furthermore it was by the command of the Lord that I marched up against this land to destroy it. The Lord told me, ‘March up against this land and destroy it!’”’” ²⁰ 

36:11 Eliakim, Shebna, and Joah said to the chief adviser, “Speak to your servants in Aramaic, ²¹  for we understand it. Don’t speak with us in the Judahite dialect ²²  in the hearing of the people who are on the wall.” 36:12 But the chief adviser said, “My master did not send me to speak these words only to your master and to you. ²³  His message is also for the men who sit on the wall, for they will eat their own excrement and drink their own urine along with you!” ²⁴ 

36:13 The chief adviser then stood there and called out loudly in the Judahite dialect, ²⁵  “Listen to the message of the great king, the king of Assyria. 36:14 This is what the king says: ‘Don’t let Hezekiah mislead you, for he is not able to rescue you! 36:15 Don’t let Hezekiah talk you into trusting in the Lord by saying, “The Lord will certainly rescue us; this city will not be handed over to the king of Assyria.” 36:16 Don’t listen to Hezekiah!’ For this is what the king of Assyria says, ‘Send me a token of your submission and surrender to me. ²⁶  Then each of you may eat from his own vine and fig tree and drink water from his own cistern, 36:17 until I come and take you to a land just like your own – a land of grain and new wine, a land of bread and vineyards. 36:18 Hezekiah is misleading you when he says, “The Lord will rescue us.” Has any of the gods of the nations rescued his land from the power of the king of Assyria? ²⁷  36:19 Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim? ²⁸  Indeed, did any gods rescue Samaria ²⁹  from my power? ³⁰  36:20 Who among all the gods of these lands have rescued their lands from my power? So how can the Lord rescue Jerusalem from my power?’” ³¹  36:21 They were silent and did not respond, for the king had ordered, “Don’t respond to him.”

36:22 Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went to Hezekiah with their clothes torn in grief ³²  and reported to him what the chief adviser had said. 37:1 When King Hezekiah heard this, ³³  he tore his clothes, put on sackcloth, and went to the Lord’s temple. 37:2 Eliakim the palace supervisor, Shebna the scribe, and the leading priests, ³⁴  clothed in sackcloth, sent this message to the prophet Isaiah son of Amoz: 37:3 “This is what Hezekiah says: ³⁵  ‘This is a day of distress, insults, ³⁶  and humiliation, ³⁷  as when a baby is ready to leave the birth canal, but the mother lacks the strength to push it through. ³⁸  37:4 Perhaps the Lord your God will hear all these things the chief adviser has spoken on behalf of his master, the king of Assyria, who sent him to taunt the living God. ³⁹  When the Lord your God hears, perhaps he will punish him for the things he has said. ⁴⁰  So pray for this remnant that remains.’” ⁴¹ 

37:5 When King Hezekiah’s servants came to Isaiah, 37:6 Isaiah said to them, “Tell your master this: ‘This is what the Lord says: “Don’t be afraid because of the things you have heard – these insults the king of Assyria’s servants have hurled against me. ⁴²  37:7 Look, I will take control of his mind; ⁴³  he will receive a report and return to his own land. I will cut him down ⁴⁴  with a sword in his own land.”’”

37:8 When the chief adviser heard the king of Assyria had departed from Lachish, he left and went to Libnah, where the king was campaigning. ⁴⁵  37:9 The king ⁴⁶  heard that King Tirhakah of Ethiopia ⁴⁷  was marching out to fight him. ⁴⁸  He again sent ⁴⁹  messengers to Hezekiah, ordering them: 37:10 “Tell King Hezekiah of Judah this: ‘Don’t let your God in whom you trust mislead you when he says, “Jerusalem will not be handed over to the king of Assyria.” 37:11 Certainly you have heard how the kings of Assyria have annihilated all lands. ⁵⁰  Do you really think you will be rescued? ⁵¹  37:12 Were the nations whom my predecessors ⁵²  destroyed – the nations of Gozan, Haran, Rezeph, and the people of Eden in Telassar – rescued by their gods? ⁵³  37:13 Where are the king of Hamath, the king of Arpad, and the kings of Lair, ⁵⁴  Sepharvaim, Hena, and Ivvah?’”

37:14 Hezekiah took the letter ⁵⁵  from the messengers and read it. ⁵⁶  Then Hezekiah went up to the Lord’s temple and spread it out before the Lord. 37:15 Hezekiah prayed before the Lord: 37:16 “O Lord who commands armies, O God of Israel, who is enthroned on the cherubim! ⁵⁷  You alone are God over all the kingdoms of the earth. You made the sky ⁵⁸  and the earth. 37:17 Pay attention, Lord, and hear! Open your eyes, Lord, and observe! Listen to this entire message Sennacherib sent and how he taunts the living God! ⁵⁹  37:18 It is true, Lord, that the kings of Assyria have destroyed all the nations ⁶⁰  and their lands. 37:19 They have burned the gods of the nations, ⁶¹  for they are not really gods, but only the product of human hands manufactured from wood and stone. That is why the Assyrians could destroy them. ⁶²  37:20 Now, O Lord our God, rescue us from his power, so all the kingdoms of the earth may know that you alone are the Lord.” ⁶³ 

37:21 Isaiah son of Amoz sent this message to Hezekiah: “This is what the Lord God of Israel says: ‘Because you prayed to me concerning King Sennacherib of Assyria, ⁶⁴  37:22 this is what the Lord says about him: ⁶⁵ 

“The virgin daughter Zion ⁶⁶ 

despises you – she makes fun of you;

daughter Jerusalem

shakes her head after you. ⁶⁷ 

37:23 Whom have you taunted and hurled insults at?

At whom have you shouted

and looked so arrogantly? ⁶⁸ 

At the Holy One of Israel! ⁶⁹ 

37:24 Through your messengers you taunted the sovereign master, ⁷⁰ 

‘With my many chariots I climbed up

the high mountains,

the slopes of Lebanon.

I cut down its tall cedars

and its best evergreens.

I invaded its most remote regions, ⁷¹ 

its thickest woods.

37:25 I dug wells

and drank water. ⁷² 

With the soles of my feet I dried up

all the rivers of Egypt.’

37:26 ⁷³ Certainly you must have heard! ⁷⁴ 

Long ago I worked it out,

in ancient times I planned ⁷⁵  it,

and now I am bringing it to pass.

The plan is this:

Fortified cities will crash

into heaps of ruins. ⁷⁶ 

37:27 Their residents are powerless; ⁷⁷ 

they are terrified and ashamed.

They are as short-lived as plants in the field

or green vegetation. ⁷⁸ 

They are as short-lived as grass on the rooftops ⁷⁹ 

when it is scorched by the east wind. ⁸⁰ 

37:28 I know where you live

and everything you do

and how you rage against me. ⁸¹ 

37:29 Because you rage against me

and the uproar you create has reached my ears, ⁸² 

I will put my hook in your nose, ⁸³ 

and my bridle between your lips,

and I will lead you back

the way you came.”

37:30 ⁸⁴ “This will be your reminder that I have spoken the truth: ⁸⁵  This year you will eat what grows wild, ⁸⁶  and next year ⁸⁷  what grows on its own. But the year after that ⁸⁸  you will plant seed and harvest crops; you will plant vines and consume their produce. ⁸⁹  37:31 Those who remain in Judah will take root in the ground and bear fruit. ⁹⁰ 

37:32 “For a remnant will leave Jerusalem;

survivors will come out of Mount Zion.

The intense devotion of the Lord who commands armies ⁹¹  will accomplish this.

37:33 So this is what the Lord says about the king of Assyria:

‘He will not enter this city,

nor will he shoot an arrow here. ⁹² 

He will not attack it with his shielded warriors, ⁹³ 

nor will he build siege works against it.

37:34 He will go back the way he came –

he will not enter this city,’ says the Lord.

37:35 I will shield this city and rescue it for the sake of my reputation and because of my promise to David my servant.”’” ⁹⁴ 

37:36 The Lord’s messenger ⁹⁵  went out and killed 185,000 troops ⁹⁶  in the Assyrian camp. When they ⁹⁷  got up early the next morning, there were all the corpses! ⁹⁸  37:37 So King Sennacherib of Assyria broke camp and went on his way. He went home and stayed in Nineveh. ⁹⁹  37:38 One day, ¹⁰⁰  as he was worshiping ¹⁰¹  in the temple of his god Nisroch, ¹⁰²  his sons Adrammelech and Sharezer struck him down with the sword. ¹⁰³  They ran away to the land of Ararat; his son Esarhaddon replaced him as king.

Isaiah 37:2

37:2 Eliakim the palace supervisor, Shebna the scribe, and the leading priests, ¹⁰⁴  clothed in sackcloth, sent this message to the prophet Isaiah son of Amoz:

Acts 18:1--19:37

Paul at Corinth

18:1 After this ¹⁰⁵  Paul ¹⁰⁶  departed from ¹⁰⁷  Athens ¹⁰⁸  and went to Corinth. ¹⁰⁹  18:2 There he ¹¹⁰  found ¹¹¹  a Jew named Aquila, ¹¹²  a native of Pontus, ¹¹³  who had recently come from Italy with his wife Priscilla, because Claudius ¹¹⁴  had ordered all the Jews to depart from ¹¹⁵  Rome. ¹¹⁶  Paul approached ¹¹⁷  them, 18:3 and because he worked at the same trade, he stayed with them and worked with them ¹¹⁸  (for they were tentmakers ¹¹⁹  by trade). ¹²⁰  18:4 He addressed ¹²¹  both Jews and Greeks in the synagogue ¹²²  every Sabbath, attempting to persuade ¹²³  them.

18:5 Now when Silas and Timothy arrived ¹²⁴  from Macedonia, ¹²⁵  Paul became wholly absorbed with proclaiming ¹²⁶  the word, testifying ¹²⁷  to the Jews that Jesus was the Christ. ¹²⁸  18:6 When they opposed him ¹²⁹  and reviled him, ¹³⁰  he protested by shaking out his clothes ¹³¹  and said to them, “Your blood ¹³²  be on your own heads! I am guiltless! ¹³³  From now on I will go to the Gentiles!” 18:7 Then Paul ¹³⁴  left ¹³⁵  the synagogue ¹³⁶  and went to the house of a person named Titius Justus, a Gentile who worshiped God, ¹³⁷  whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, ¹³⁸  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ¹³⁹  believed and were baptized. 18:9 The Lord said to Paul by a vision ¹⁴⁰  in the night, ¹⁴¹  “Do not be afraid, ¹⁴²  but speak and do not be silent, 18:10 because I am with you, and no one will assault ¹⁴³  you to harm ¹⁴⁴  you, because I have many people in this city.” 18:11 So he stayed there ¹⁴⁵  a year and six months, teaching the word of God among them. ¹⁴⁶ 

Paul Before the Proconsul Gallio

18:12 Now while Gallio ¹⁴⁷  was proconsul ¹⁴⁸  of Achaia, ¹⁴⁹  the Jews attacked Paul together ¹⁵⁰  and brought him before the judgment seat, ¹⁵¹  18:13 saying, “This man is persuading ¹⁵²  people to worship God in a way contrary to ¹⁵³  the law!” 18:14 But just as Paul was about to speak, ¹⁵⁴  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ¹⁵⁵  I would have been justified in accepting the complaint ¹⁵⁶  of you Jews, ¹⁵⁷  18:15 but since it concerns points of disagreement ¹⁵⁸  about words and names and your own law, settle ¹⁵⁹  it yourselves. I will not be ¹⁶⁰  a judge of these things!” 18:16 Then he had them forced away ¹⁶¹  from the judgment seat. ¹⁶²  18:17 So they all seized Sosthenes, the president of the synagogue, ¹⁶³  and began to beat ¹⁶⁴  him in front of the judgment seat. ¹⁶⁵  Yet none of these things were of any concern ¹⁶⁶  to Gallio.

Paul Returns to Antioch in Syria

18:18 Paul, after staying ¹⁶⁷  many more days in Corinth, ¹⁶⁸  said farewell to ¹⁶⁹  the brothers and sailed away to Syria accompanied by ¹⁷⁰  Priscilla and Aquila. ¹⁷¹  He ¹⁷²  had his hair cut off ¹⁷³  at Cenchrea ¹⁷⁴  because he had made a vow. ¹⁷⁵  18:19 When they reached Ephesus, ¹⁷⁶  Paul ¹⁷⁷  left Priscilla and Aquila ¹⁷⁸  behind there, but he himself went ¹⁷⁹  into the synagogue ¹⁸⁰  and addressed ¹⁸¹  the Jews. 18:20 When they asked him to stay longer, he would not consent, ¹⁸²  18:21 but said farewell to ¹⁸³  them and added, ¹⁸⁴  “I will come back ¹⁸⁵  to you again if God wills.” ¹⁸⁶  Then ¹⁸⁷  he set sail from Ephesus, 18:22 and when he arrived ¹⁸⁸  at Caesarea, ¹⁸⁹  he went up and greeted ¹⁹⁰  the church at Jerusalem ¹⁹¹  and then went down to Antioch. ¹⁹²  18:23 After he spent ¹⁹³  some time there, Paul left and went through the region of Galatia ¹⁹⁴  and Phrygia, ¹⁹⁵  strengthening all the disciples.

Apollos Begins His Ministry

18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. ¹⁹⁶  He was an eloquent speaker, ¹⁹⁷  well-versed ¹⁹⁸  in the scriptures. 18:25 He had been instructed in ¹⁹⁹  the way of the Lord, and with great enthusiasm ²⁰⁰  he spoke and taught accurately the facts ²⁰¹  about Jesus, although he knew ²⁰²  only the baptism of John. 18:26 He began to speak out fearlessly ²⁰³  in the synagogue, ²⁰⁴  but when Priscilla and Aquila ²⁰⁵  heard him, they took him aside ²⁰⁶  and explained the way of God to him more accurately. 18:27 When Apollos ²⁰⁷  wanted to cross over to Achaia, ²⁰⁸  the brothers encouraged ²⁰⁹  him ²¹⁰  and wrote to the disciples to welcome him. When he arrived, he ²¹¹  assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously ²¹²  in public debate, ²¹³  demonstrating from the scriptures that the Christ ²¹⁴  was Jesus. ²¹⁵ 

Disciples of John the Baptist at Ephesus

19:1 While ²¹⁶  Apollos was in Corinth, ²¹⁷  Paul went through the inland ²¹⁸  regions ²¹⁹  and came to Ephesus. ²²⁰  He ²²¹  found some disciples there ²²²  19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ²²³  They replied, ²²⁴  “No, we have not even ²²⁵  heard that there is a Holy Spirit.” 19:3 So Paul ²²⁶  said, “Into what then were you baptized?” “Into John’s baptism,” they replied. ²²⁷  19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, ²²⁸  that is, in Jesus.” 19:5 When they heard this, they were baptized in the name of the Lord Jesus, 19:6 and when Paul placed ²²⁹  his hands on them, the Holy Spirit came ²³⁰  upon them, and they began to speak ²³¹  in tongues and to prophesy. ²³²  19:7 (Now there were about twelve men in all.) ²³³ 

Paul Continues to Minister at Ephesus

19:8 So Paul ²³⁴  entered ²³⁵  the synagogue ²³⁶  and spoke out fearlessly ²³⁷  for three months, addressing ²³⁸  and convincing ²³⁹  them about the kingdom of God. ²⁴⁰  19:9 But when ²⁴¹  some were stubborn ²⁴²  and refused to believe, reviling ²⁴³  the Way ²⁴⁴  before the congregation, he left ²⁴⁵  them and took the disciples with him, ²⁴⁶  addressing ²⁴⁷  them every day ²⁴⁸  in the lecture hall ²⁴⁹  of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, ²⁵⁰  both Jews and Greeks, heard the word of the Lord. ²⁵¹ 

The Seven Sons of Sceva

19:11 God was performing extraordinary ²⁵²  miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body ²⁵³  were brought ²⁵⁴  to the sick, their diseases left them and the evil spirits went out of them. ²⁵⁵  19:13 But some itinerant ²⁵⁶  Jewish exorcists tried to invoke the name ²⁵⁷  of the Lord Jesus over those who were possessed by ²⁵⁸  evil spirits, saying, “I sternly warn ²⁵⁹  you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named ²⁶⁰  Sceva, a Jewish high priest, were doing this.) ²⁶¹  19:15 But the evil spirit replied to them, ²⁶²  “I know about Jesus ²⁶³  and I am acquainted with ²⁶⁴  Paul, but who are you?” ²⁶⁵  19:16 Then the man who was possessed by ²⁶⁶  the evil spirit jumped on ²⁶⁷  them and beat them all into submission. ²⁶⁸  He prevailed ²⁶⁹  against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, ²⁷⁰  both Jews and Greeks; fear came over ²⁷¹  them all, and the name of the Lord Jesus was praised. ²⁷²  19:18 Many of those who had believed came forward, ²⁷³  confessing and making their deeds known. ²⁷⁴  19:19 Large numbers ²⁷⁵  of those who had practiced magic ²⁷⁶  collected their books ²⁷⁷  and burned them up in the presence of everyone. ²⁷⁸  When ²⁷⁹  the value of the books was added up, it was found to total fifty thousand silver coins. ²⁸⁰  19:20 In this way the word of the Lord ²⁸¹  continued to grow in power ²⁸²  and to prevail. ²⁸³ 

A Riot in Ephesus

19:21 Now after all these things had taken place, ²⁸⁴  Paul resolved ²⁸⁵  to go to Jerusalem, ²⁸⁶  passing through Macedonia ²⁸⁷  and Achaia. ²⁸⁸  He said, ²⁸⁹  “After I have been there, I must also see Rome.” ²⁹⁰  19:22 So after sending ²⁹¹  two of his assistants, ²⁹²  Timothy and Erastus, to Macedonia, ²⁹³  he himself stayed on for a while in the province of Asia. ²⁹⁴ 

19:23 At ²⁹⁵  that time ²⁹⁶  a great disturbance ²⁹⁷  took place concerning the Way. ²⁹⁸  19:24 For a man named Demetrius, a silversmith who made silver shrines ²⁹⁹  of Artemis, ³⁰⁰  brought a great deal ³⁰¹  of business ³⁰²  to the craftsmen. 19:25 He gathered ³⁰³  these ³⁰⁴  together, along with the workmen in similar trades, ³⁰⁵  and said, “Men, you know that our prosperity ³⁰⁶  comes from this business. 19:26 And you see and hear that this Paul has persuaded ³⁰⁷  and turned away ³⁰⁸  a large crowd, ³⁰⁹  not only in Ephesus ³¹⁰  but in practically all of the province of Asia, ³¹¹  by saying ³¹²  that gods made by hands are not gods at all. ³¹³  19:27 There is danger not only that this business of ours will come into disrepute, ³¹⁴  but also that the temple of the great goddess Artemis ³¹⁵  will be regarded as nothing, ³¹⁶  and she whom all the province of Asia ³¹⁷  and the world worship will suffer the loss of her greatness.” ³¹⁸ 

19:28 When ³¹⁹  they heard ³²⁰  this they became enraged ³²¹  and began to shout, ³²²  “Great is Artemis ³²³  of the Ephesians!” 19:29 The ³²⁴  city was filled with the uproar, ³²⁵  and the crowd ³²⁶  rushed to the theater ³²⁷  together, ³²⁸  dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions. 19:30 But when Paul wanted to enter the public assembly, ³²⁹  the disciples would not let him. 19:31 Even some of the provincial authorities ³³⁰  who were his friends sent ³³¹  a message ³³²  to him, urging him not to venture ³³³  into the theater. 19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. ³³⁴  19:33 Some of the crowd concluded ³³⁵  it was about ³³⁶  Alexander because the Jews had pushed him to the front. ³³⁷  Alexander, gesturing ³³⁸  with his hand, was wanting to make a defense ³³⁹  before the public assembly. ³⁴⁰  19:34 But when they recognized ³⁴¹  that he was a Jew, they all shouted in unison, ³⁴²  “Great is Artemis ³⁴³  of the Ephesians!” for about two hours. ³⁴⁴  19:35 After the city secretary ³⁴⁵  quieted the crowd, he said, “Men of Ephesus, what person ³⁴⁶  is there who does not know that the city of the Ephesians is the keeper ³⁴⁷  of the temple of the great Artemis ³⁴⁸  and of her image that fell from heaven? ³⁴⁹  19:36 So because these facts ³⁵⁰  are indisputable, ³⁵¹  you must keep quiet ³⁵²  and not do anything reckless. ³⁵³  19:37 For you have brought these men here who are neither temple robbers ³⁵⁴  nor blasphemers of our goddess. ³⁵⁵ 

Acts 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ³⁵⁶  They replied, ³⁵⁷  “No, we have not even ³⁵⁸  heard that there is a Holy Spirit.”

Acts 28:19-21

28:19 But when the Jews objected, ³⁵⁹  I was forced to appeal to Caesar ³⁶⁰  – not that I had some charge to bring ³⁶¹  against my own people. ³⁶²  28:20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” ³⁶³  28:21 They replied, ³⁶⁴  “We have received no letters from Judea about you, nor have any of the brothers come from there ³⁶⁵  and reported or said anything bad about you.

Acts 1:1-2

Jesus Ascends to Heaven

1:1 I wrote ³⁶⁶  the former ³⁶⁷  account, ³⁶⁸  Theophilus, ³⁶⁹  about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, ³⁷⁰  after he had given orders ³⁷¹  by ³⁷²  the Holy Spirit to the apostles he had chosen.

Acts 1:11

1:11 and said, “Men of Galilee, why do you stand here ³⁷³  looking up into the sky? This same Jesus who has been taken up from you into heaven ³⁷⁴  will come back in the same way you saw him go into heaven.”

Acts 1:6-20

1:6 So when they had gathered together, they began to ask him, ³⁷⁵  “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know ³⁷⁶  the times or periods that the Father has set by his own authority. 1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ³⁷⁷  of the earth.” 1:9 After ³⁷⁸  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As ³⁷⁹  they were still staring into the sky while he was going, suddenly ³⁸⁰  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ³⁸¹  looking up into the sky? This same Jesus who has been taken up from you into heaven ³⁸²  will come back in the same way you saw him go into heaven.”

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ³⁸³  from the mountain ³⁸⁴  called the Mount of Olives ³⁸⁵  (which is near Jerusalem, a Sabbath day’s journey ³⁸⁶  away). 1:13 When ³⁸⁷  they had entered Jerusalem, ³⁸⁸  they went to the upstairs room where they were staying. Peter ³⁸⁹  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ³⁹⁰  1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ³⁹¹  1:15 In those days ³⁹²  Peter stood up among the believers ³⁹³  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ³⁹⁴  the scripture had to be fulfilled that the Holy Spirit foretold through ³⁹⁵  David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” ³⁹⁶  1:18 (Now this man Judas ³⁹⁷  acquired a field with the reward of his unjust deed, ³⁹⁸  and falling headfirst ³⁹⁹  he burst open in the middle and all his intestines ⁴⁰⁰  gushed out. 1:19 This ⁴⁰¹  became known to all who lived in Jerusalem, so that in their own language ⁴⁰²  they called that field ⁴⁰³  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ⁴⁰⁴  and let there be no one to live in it,’ ⁴⁰⁵  and ‘Let another take his position of responsibility.’ ⁴⁰⁶ 

Nehemiah 9:32

9:32 “So now, our God – the great, powerful, and awesome God, who keeps covenant fidelity ⁴⁰⁷  – do not regard as inconsequential ⁴⁰⁸  all the hardship that has befallen us – our kings, our leaders, our priests, our prophets, our ancestors, and all your people – from the days of the kings of Assyria until this very day!

[8:7]  ¹ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[8:7]  ² tn Heb “the mighty and abundant waters of the river.” The referent of “the river” here, the Euphrates River, has been specified in the translation for clarity. As the immediately following words indicate, these waters symbolize the Assyrian king and his armies which will, as it were, inundate the land.

[8:7]  ³ tn Heb “it will go up over all its stream beds and go over all its banks.”

[8:8]  ⁴ tn Heb “and the spreading out of his wings [will be over] the fullness of the breadth of your land.” The metaphor changes here from raging flood to predatory bird.

[8:8]  ⁵ sn The appearance of the name Immanuel (“God is with us”) is ironic at this point, for God is present with his people in judgment. Immanuel is addressed here as if he has already been born and will see the judgment occur. This makes excellent sense if his birth has just been recorded. There are several reasons for considering Immanuel and Maher-Shalal-Hash-Baz one and the same. 8:3 is a birth account which could easily be understood as recording the fulfillment of the birth prophecy of 7:14. The presence of a formal record/witnesses (8:1-2) suggests a sign function for the child (cf. 7:14). As in 7:14-16, the removal of Judah’s enemies would take place before the child reached a specified age (cf. 8:4). Both 7:17-25 and 8:7-8 speak of an Assyrian invasion of Judah which would follow the defeat of Israel/Syria. The major objection to this view is the fact that different names appear, but such a phenomenon is not without parallel in the OT (cf. Gen 35:18). The name Immanuel may emphasize the basic fact of God’s presence, while the name Maher focuses on the specific nature of God’s involvement. In 7:14 the mother is viewed as naming the child, while in 8:3 Isaiah is instructed to give the child’s name, but one might again point to Gen 35:18 for a precedent. The sign child’s age appears to be different in 8:4 than in 7:15-16, but 7:15-16 pertains to the judgment on Judah, as well as the defeat of Israel/Syria (cf. vv. 17-25), while 8:4 deals only with the downfall of Israel/Syria. Some argue that the suffixed form “your land” in 8:8 points to a royal referent (a child of Ahaz or the Messiah), but usage elsewhere shows that the phrase does not need to be so restricted. While the suffix can refer to the king of a land (cf. Num 20:17; 21:22; Deut 2:27; Judg 11:17, 19; 2 Sam 24:13; 1 Kgs 11:22; Isa 14:20), it can also refer to one who is a native of a particular land (cf. Gen 12:1; 32:9; Jonah 1:8). (See also the use of “his land” in Isa 13:14 [where the suffix refers to a native of a land] and 37:7 [where it refers to a king].)

[10:5]  ⁷ tn Heb “Woe [to] Assyria, the club of my anger.” On הוֹי (hoy, “woe, ah”) see the note on the first phrase of 1:4.

[10:5]  ⁸ tn Heb “a cudgel is he, in their hand is my anger.” It seems likely that the final mem (ם) on בְיָדָם (bÿyadam) is not a pronominal suffix (“in their hand”), but an enclitic mem. If so, one can translate literally, “a cudgel is he in the hand of my anger.”

[10:6]  ¹⁰ sn Throughout this section singular forms are used to refer to Assyria; perhaps the king of Assyria is in view (see v. 12).

[10:6]  ¹¹ tn Or “defiled”; cf. ASV “profane”; NAB “impious”; NCV “separated from God.”

[10:6]  ¹² tn Heb “and against the people of my anger I ordered him.”

[10:6]  ¹³ tn Heb “to make it [i.e., the people] a trampled place.”

[36:1]  ¹³ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[36:2]  ¹⁶ sn For a discussion of this title see M. Cogan and H. Tadmor, II Kings (AB), 229-30.

[36:2]  ¹⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[36:2]  ¹⁸ tn Heb “he”; the referent (the chief adviser) has been specified in the translation for clarity.

[36:2]  ¹⁹ tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, ASV, NAB, NASB, NRSV).

[36:4]  ¹⁹ tn Heb “What is this object of trust in which you are trusting?”

[36:5]  ²² tn Heb “you say only a word of lips, counsel and might for battle.” Sennacherib’s message appears to be in broken Hebrew at this point. The phrase “word of lips” refers to mere or empty talk in Prov 14:23.

[36:9]  ²⁵ tn Heb “How can you turn back the face of an official [from among] the least of my master’s servants and trust in Egypt for chariots and horsemen?” In vv. 8-9 the chief adviser develops further the argument begun in v. 6. His reasoning seems to be as follows: “In your weakened condition you obviously need military strength. Agree to the king’s terms and I will personally give you more horses than you are capable of outfitting. If I, a mere minor official, am capable of giving you such military might, just think what power the king has. There is no way the Egyptians can match our strength. It makes much better sense to deal with us.”

[36:10]  ²⁸ sn In v. 10 the chief adviser develops further the argument begun in v. 7. He claims that Hezekiah has offended the Lord and that the Lord has commissioned Assyria as his instrument of discipline and judgment.

[36:11]  ³¹ sn Aramaic was the diplomatic language of the Assyrian empire.

[36:11]  ³² tn Or “in Hebrew” (NIV, NCV, NLT); NAB, NASB “in Judean.”

[36:12]  ³⁴ tn Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer.

[36:12]  ³⁵ tn Heb “[Is it] not [also] to the men…?” The rhetorical question expects the answer, “Yes, it is.”

[36:13]  ³⁷ tn The Hebrew text includes “and he said.”

[36:16]  ⁴⁰ tn Heb “make with me a blessing and come out to me.”

[36:18]  ⁴³ tn Heb “Have the gods of the nations rescued, each his land, from the hand of the king of Assyria?” The rhetorical question expects the answer, “Of course not!”

[36:19]  ⁴⁶ tn The rhetorical questions in v. 34a suggest the answer, “Nowhere, they seem to have disappeared in the face of Assyria’s might.”

[36:19]  ⁴⁷ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[36:19]  ⁴⁸ tn Heb “that they rescued Samaria from my hand?” But this gives the impression that the gods of Sepharvaim were responsible for protecting Samaria, which is obviously not the case. The implied subject of the plural verb “rescued” must be the generic “gods of the nations/lands” (vv. 18, 20).

[36:20]  ⁴⁹ tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them?

[36:22]  ⁵² tn Heb “with their clothes torn”; the words “in grief” have been supplied in the translation to indicate that this was done as a sign of grief and mourning.

[37:1]  ⁵⁵ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[37:2]  ⁵⁸ tn Heb “elders of the priests” (so KJV, NAB, NASB); NCV “the older priests”; NRSV, TEV, CEV “the senior priests.”

[37:3]  ⁶¹ tn In the Hebrew text this verse begins with “they said to him” (cf. NRSV).

[37:3]  ⁶² tn Or “rebuke” (KJV, NAB, NIV, NRSV), or “correction.”

[37:3]  ⁶³ tn Or “contempt”; NAB, NIV, NRSV “disgrace.”

[37:3]  ⁶⁴ tn Heb “when sons come to the cervical opening and there is no strength to give birth.”

[37:4]  ⁶⁴ tn Heb “all the words of the chief adviser whom his master, the king of Assyria, sent to taunt the living God.”

[37:4]  ⁶⁵ tn Heb “and rebuke the words which the Lord your God hears.”

[37:4]  ⁶⁶ tn Heb “and lift up a prayer on behalf of the remnant that is found.”

[37:6]  ⁶⁷ tn Heb “by which the servants of the king of Assyria have insulted me.”

[37:7]  ⁷⁰ tn Heb “I will put in him a spirit.” The precise sense of רוּחַ (ruakh, “spirit”) is uncertain in this context. It may refer to a spiritual being who will take control of his mind (see 1 Kgs 22:19), or it could refer to a disposition of concern and fear. In either case the Lord’s sovereignty over the king is apparent.

[37:7]  ⁷¹ tn Heb “cause him to fall” (so KJV, ASV, NAB), that is, “kill him.”

[37:8]  ⁷³ tn Heb “and the chief adviser returned and he found the king of Assyria fighting against Libnah, for he heard that he had departed from Lachish.”

[37:9]  ⁷⁶ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

[37:9]  ⁷⁷ tn Heb “Cush” (so NASB); NIV, NCV “the Cushite king of Egypt.”

[37:9]  ⁷⁸ tn Heb “heard concerning Tirhakah king of Cush, ‘He has come out to fight with you.’”

[37:9]  ⁷⁹ tn The Hebrew text has, “and he heard and he sent,” but the parallel in 2 Kgs 19:9 has וַיָּשָׁב וַיִּשְׁלַח (vayyashav vayyishlakh, “and he returned and he sent”), i.e., “he again sent.”

[37:11]  ⁷⁹ tn Heb “Look, you have heard what the kings of Assyria have done to all the lands, annihilating them.”

[37:11]  ⁸⁰ tn Heb “and will you be rescued?” The rhetorical question expects the answer, “No, of course not!”

[37:12]  ⁸² tn Heb “fathers” (so KJV, NAB, NASB); NIV “forefathers”; NCV “ancestors.”

[37:12]  ⁸³ tn Heb “Did the gods of the nations whom my fathers destroyed rescue them – Gozan and Haran, and Rezeph and the sons of Eden who are in Telassar?”

[37:13]  ⁸⁵ sn Lair was a city located in northeastern Babylon. See M. Cogan and H. Tadmor, II Kings (AB), 235.

[37:14]  ⁸⁸ tc The Hebrew text has the plural, “letters.” The final mem (ם) may be dittographic (note the initial mem on the form that immediately follows). Some Greek and Aramaic witnesses have the singular. If so, one still has to deal with the yod that is part of the plural ending. J. N. Oswalt refers to various commentators who have suggested ways to understand the plural form (Isaiah [NICOT], 1:652).

[37:14]  ⁸⁹ tn In the parallel text in 2 Kgs 19:14 the verb has the plural suffix, “them,” but this probably reflects a later harmonization to the preceding textual corruption (of “letter” to “letters”).

[37:16]  ⁹¹ sn Cherubim (singular “cherub”) refers to the images of winged angelic creatures that were above the ark of the covenant.

[37:16]  ⁹² tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[37:17]  ⁹⁴ tn Heb “Hear all the words of Sennacherib which he sent to taunt the living God.”

[37:18]  ⁹⁷ tn The Hebrew text here has “all the lands,” but the parallel text in 2 Kgs 19:17 has “the nations.”

[37:19]  ¹⁰⁰ tn Heb “and they put their gods in the fire.”

[37:19]  ¹⁰¹ tn Heb “so they destroyed them” (NASB similar).

[37:20]  ¹⁰³ tn The parallel text in 2 Kgs 19:19 reads, “that you, Lord, are the only God.”

[37:21]  ¹⁰⁶ tn The parallel text in 2 Kgs 19:20 reads, “That which you prayed to me concerning Sennacherib king of Assyria I have heard.” The verb “I have heard” does not appear in Isa 37:21, where אֲשֶׁר (’asher) probably has a causal sense: “because.”

[37:22]  ¹⁰⁹ tn Heb “this is the word which the Lord has spoken about him.”

[37:22]  ¹¹⁰ sn Zion (Jerusalem) is pictured here as a young, vulnerable daughter whose purity is being threatened by the would-be Assyrian rapist. The personification hints at the reality which the young girls of the city would face if the Assyrians conquer it.

[37:22]  ¹¹¹ sn Shaking the head was a mocking gesture of derision.

[37:23]  ¹¹² tn Heb “and lifted your eyes on high?” Cf. NIV “lifted your eyes in pride”; NRSV “haughtily lifted your eyes.”

[37:23]  ¹¹³ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[37:24]  ¹¹⁵ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[37:24]  ¹¹⁶ tn Heb “the height of its extremity”; ASV “its farthest height.”

[37:25]  ¹¹⁸ tc The Hebrew text has simply, “I dug and drank water.” But the parallel text in 2 Kgs 19:24 has “foreign waters.” זָרִים (zarim, “foreign”) may have accidentally dropped out of the Isaianic text by homoioteleuton (cf. NCV, NIV, NLT). Note that the preceding word, מַיִם (mayim, “water) also ends in mem (ם). The Qumran scroll 1QIsa^a has “foreign waters” for this line. However, in several other passages the 1QIsa^a scroll harmonizes with 2 Kgs 19 against the MT (Isa 36:5; 37:9, 20). Since the addition of “foreign” to this text in Isaiah by a later scribe would be more likely than its deletion, the MT reading should be accepted.

[37:26]  ¹²¹ tn Having quoted the Assyrian king’s arrogant words in vv. 23-24, the Lord now speaks to the king.

[37:26]  ¹²² tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say.

[37:26]  ¹²³ tn Heb “formed” (so KJV, ASV).

[37:26]  ¹²⁴ tn Heb “and it is to cause to crash into heaps of ruins fortified cities.” The subject of the third feminine singular verb תְהִי (tÿhi) is the implied plan, referred to in the preceding lines with third feminine singular pronominal suffixes.

[37:27]  ¹²⁴ tn Heb “short of hand”; KJV, ASV “of small power”; NASB “short of strength.”

[37:27]  ¹²⁵ tn Heb “they are plants in the field and green vegetation.” The metaphor emphasizes how short-lived these seemingly powerful cities really were. See Ps 90:5-6; Isa 40:6-8, 24.

[37:27]  ¹²⁶ tn Heb “[they are] grass on the rooftops.” See the preceding note.

[37:27]  ¹²⁷ tc The Hebrew text has “scorched before the standing grain” (perhaps meaning “before it reaches maturity”), but it is preferable to emend קָמָה (qamah, “standing grain”) to קָדִים (qadim, “east wind”) with the support of 1Q Isa^a; cf. J. N. Oswalt, Isaiah (NICOT), 1:657, n. 8.

[37:28]  ¹²⁷ tc Heb “your going out and your coming in and how you have raged against me.” Several scholars have suggested that this line is probably dittographic (note the beginning of the next line). However, most English translations include the statement in question at the end of v. 28 and the beginning of v. 29. Interestingly, the LXX does not have this clause at the end of v. 28 and the Qumran scroll 1QIsa^a does not have it at the beginning of v. 29. In light of this ambiguous manuscript evidence, it appears best to retain the clause in both verses.

[37:29]  ¹³⁰ tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (sha’anankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿ’onÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).

[37:29]  ¹³¹ sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

[37:30]  ¹³³ tn At this point the word concerning the king of Assyria (vv. 22-29) ends and the Lord again addresses Hezekiah and the people directly (see v. 21).

[37:30]  ¹³⁴ tn Heb “and this is your sign.” In this case the אוֹת (’ot, “sign”) is a future reminder of God’s intervention designated before the actual intervention takes place. For similar “signs” see Exod 3:12 and Isa 7:14-25.

[37:30]  ¹³⁵ sn This refers to crops that grew up on their own (that is, without cultivation) from the seed planted in past years.

[37:30]  ¹³⁶ tn Heb “and in the second year” (so ASV).

[37:30]  ¹³⁷ tn Heb “in the third year” (so KJV, NAB).

[37:30]  ¹³⁸ tn The four plural imperatival verb forms in v. 30b are used rhetorically. The Lord commands the people to plant, harvest, etc. to emphasize the certainty of restored peace and prosperity.

[37:31]  ¹³⁶ tn Heb “The remnant of the house of Judah that is left will add roots below and produce fruit above.”

[37:32]  ¹³⁹ tn Heb “the zeal of the Lord who commands armies [traditionally, the Lord of hosts].” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to protect and restore them.

[37:33]  ¹⁴² tn Heb “there” (so KJV, NASB, NRSV). In terms of English style “here” is expected in collocation with “this” in the previous line.

[37:33]  ¹⁴³ tn Heb “[with] a shield” (so ASV, NASB, NRSV).

[37:35]  ¹⁴⁵ tn Heb “for my sake and for the sake of David my servant.”

[37:36]  ¹⁴⁸ tn Traditionally, “the angel of the Lord” (so NASB, NIV, NRSV, NLT).

[37:36]  ¹⁴⁹ tn The word “troops” is supplied in the translation for smoothness and clarity.

[37:36]  ¹⁵⁰ tn This refers to the Israelites and/or the rest of the Assyrian army.

[37:36]  ¹⁵¹ tn Heb “look, all of them were dead bodies”; NLT “they found corpses everywhere.”

[37:37]  ¹⁵¹ tn Heb “and Sennacherib king of Assyria departed and went and returned and lived in Nineveh.”

[37:38]  ¹⁵⁴ sn The assassination of King Sennacherib probably took place in 681 b.c.

[37:38]  ¹⁵⁵ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[37:38]  ¹⁵⁶ sn No such Mesopotamian god is presently known. Perhaps the name Nisroch is a corruption of Nusku.

[37:38]  ¹⁵⁷ sn Extra-biblical sources also mention the assassination of Sennacherib, though they refer to only one assassin. See M. Cogan and H. Tadmor, II Kings (AB), 239-40.

[37:2]  ¹⁵⁷ tn Heb “elders of the priests” (so KJV, NAB, NASB); NCV “the older priests”; NRSV, TEV, CEV “the senior priests.”

[18:1]  ¹⁶⁰ tn Grk “After these things.”

[18:1]  ¹⁶¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ¹⁶² tn Or “Paul left.”

[18:1]  ¹⁶³ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ¹⁶⁴ sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:2]  ¹⁶³ tn Grk “And he.” 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. The word “there” is not in the Greek text but is implied.

[18:2]  ¹⁶⁴ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ¹⁶⁵ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ¹⁶⁶ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ¹⁶⁷ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ¹⁶⁸ tn Or “to leave.”

[18:2]  ¹⁶⁹ map For location see JP4 A1.

[18:2]  ¹⁷⁰ tn Or “went to.”

[18:3]  ¹⁶⁶ tn The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs (ἔμενεν, emenen, and ἠργάζετο, hrgazeto) it relates (by implication) to both of them.

[18:3]  ¹⁶⁷ tn On the term translated “tentmakers,” see BDAG 928-29 s.v. σκνηοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).

[18:3]  ¹⁶⁸ sn This is a parenthetical note by the author.

[18:4]  ¹⁶⁹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:4. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[18:4]  ¹⁷⁰ sn See the note on synagogue in 6:9.

[18:4]  ¹⁷¹ tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.

[18:5]  ¹⁷² tn Grk “came down.”

[18:5]  ¹⁷³ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ¹⁷⁴ tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

[18:5]  ¹⁷⁵ tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

[18:5]  ¹⁷⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:6]  ¹⁷⁵ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:6]  ¹⁷⁶ tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.

[18:6]  ¹⁷⁷ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  ¹⁷⁸ sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ¹⁷⁹ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[18:7]  ¹⁷⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:7]  ¹⁷⁹ tn Grk “Then leaving from there he went.” The participle μεταβάς (metabas) has been translated as a finite verb due to requirements of contemporary English style.

[18:7]  ¹⁸⁰ tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.

[18:7]  ¹⁸¹ tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) 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.

[18:8]  ¹⁸¹ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:8]  ¹⁸² tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.

[18:9]  ¹⁸⁴ sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.

[18:9]  ¹⁸⁵ tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ¹⁸⁶ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

[18:10]  ¹⁸⁷ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ¹⁸⁸ tn Or “injure.”

[18:11]  ¹⁹⁰ tn The word “there” is not in the Greek text, but is implied.

[18:11]  ¹⁹¹ tn See BDAG 326-27 s.v. ἐν 1.d. However, it is also possible that ἐν (en) followed by the dative here stands for the ordinary dative (“to them”).

[18:12]  ¹⁹³ sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.

[18:12]  ¹⁹⁴ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[18:12]  ¹⁹⁵ sn Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).

[18:12]  ¹⁹⁶ tn Grk “with one accord.”

[18:12]  ¹⁹⁷ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.

[18:13]  ¹⁹⁶ tn Or “inciting.”

[18:13]  ¹⁹⁷ tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.

[18:14]  ¹⁹⁹ tn Grk “about to open his mouth” (an idiom).

[18:14]  ²⁰⁰ tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ²⁰¹ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ²⁰² tn Grk “accepting your complaint, O Jews.”

[18:15]  ²⁰² tn Or “dispute.”

[18:15]  ²⁰³ tn Grk “see to it” (an idiom).

[18:15]  ²⁰⁴ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[18:16]  ²⁰⁵ tn Grk “driven away,” but this could result in a misunderstanding in English (“driven” as in a cart or wagon?). “Forced away” conveys the idea; Gallio rejected their complaint. In contemporary English terminology the case was “thrown out of court.” The verb ἀπήλασεν (aphlasen) has been translated as a causative since Gallio probably did not perform this action in person, but ordered his aides or officers to remove the plaintiffs.

[18:16]  ²⁰⁶ sn See the note on the term judgment seat in 18:12.

[18:17]  ²⁰⁸ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:17]  ²⁰⁹ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ²¹⁰ sn See the note on the term judgment seat in 18:12.

[18:17]  ²¹¹ tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:18]  ²¹¹ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ²¹² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ²¹³ tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ²¹⁴ tn Grk “Syria, and with him.”

[18:18]  ²¹⁵ sn See the note on Aquila in 18:2.

[18:18]  ²¹⁶ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ²¹⁷ tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ²¹⁸ tn That is, “before he sailed from Cenchrea.”

[18:18]  ²¹⁹ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

[18:19]  ²¹⁴ sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.

[18:19]  ²¹⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:19]  ²¹⁶ tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.

[18:19]  ²¹⁷ tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:19]  ²¹⁸ sn See the note on synagogue in 6:9.

[18:19]  ²¹⁹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:19. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[18:20]  ²¹⁷ sn He would not consent. Paul probably refused because he wanted to reach Jerusalem for the festival season before the seas became impassable during the winter.

[18:21]  ²²⁰ tn Or “but took leave of.”

[18:21]  ²²¹ tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.

[18:21]  ²²² tn Or “will return.”

[18:21]  ²²³ tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.

[18:21]  ²²⁴ tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.

[18:22]  ²²³ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…εἴς τι at someth. a harbor Ac 18:22; 21:3; 27:5.”

[18:22]  ²²⁴ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a sea voyage of 620 mi (990 km).

[18:22]  ²²⁵ tn Grk “going up and greeting.” The participles ἀναβάς (anabas) and ἀσπασάμενος (aspasameno") are translated as finite verbs due to requirements of contemporary English style.

[18:22]  ²²⁶ tn The words “at Jerusalem” are not in the Greek text, but are implied by the participle ἀναβάς (anabas). The expression “go up” refers almost exclusively to the direction of Jerusalem, while the corresponding “go down” (κατέβη, katebh) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem.

[18:22]  ²²⁷ sn Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).

[18:23]  ²²⁶ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ²²⁷ sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[18:23]  ²²⁸ sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[18:24]  ²²⁹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:24]  ²³⁰ tn Or “was a learned man.” In this verse λόγιος (logios) can refer to someone who was an attractive and convincing speaker, a rhetorician (L&N 33.32), or it can refer to the person who has acquired a large part of the intellectual heritage of a given culture (“learned” or “cultured,” L&N 27.20, see also BDAG 598 s.v. λόγιος which lists both meanings as possible here). The description of Apollos’ fervent speaking in the following verses, as well as implications from 1 Cor 1-4, where Paul apparently compares his style and speaking ability with that of Apollos, suggests that eloquent speaking ability or formal rhetorical skill are in view here. This clause has been moved from its order in the Greek text (Grk “a certain Jew named Apollos, a native of Alexandria, an eloquent speaker, arrived in Ephesus, who was powerful in the scriptures”) and paired with the last element (“powerful in the scriptures”) due to the demands of clarity and contemporary English style.

[18:24]  ²³¹ tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”

[18:25]  ²³² tn Or “had been taught.”

[18:25]  ²³³ tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).

[18:25]  ²³⁴ tn Grk “the things.”

[18:25]  ²³⁵ tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

[18:26]  ²³⁵ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ²³⁶ sn See the note on synagogue in 6:9.

[18:26]  ²³⁷ sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.

[18:26]  ²³⁸ tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”

[18:27]  ²³⁸ tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.

[18:27]  ²³⁹ sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.

[18:27]  ²⁴⁰ tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.

[18:27]  ²⁴¹ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:27]  ²⁴² tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.

[18:28]  ²⁴¹ tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”

[18:28]  ²⁴² tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio") see BDAG 223 s.v. 2.

[18:28]  ²⁴³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).

[18:28]  ²⁴⁴ tn Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.

[19:1]  ²⁴⁴ tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:1]  ²⁴⁵ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ²⁴⁶ tn Or “interior.”

[19:1]  ²⁴⁷ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ²⁴⁸ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ²⁴⁹ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ²⁵⁰ tn The word “there” is not in the Greek text but is implied.

[19:2]  ²⁴⁷ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ²⁴⁸ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ²⁴⁹ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[19:3]  ²⁵⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  ²⁵¹ tn Grk “they said.”

[19:4]  ²⁵³ sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

[19:6]  ²⁵⁶ tn Or “laid.”

[19:6]  ²⁵⁷ sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

[19:6]  ²⁵⁸ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ²⁵⁹ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:7]  ²⁵⁹ sn This is a parenthetical note by the author.

[19:8]  ²⁶² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ²⁶³ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ²⁶⁴ sn See the note on synagogue in 6:9.

[19:8]  ²⁶⁵ tn Or “boldly.”

[19:8]  ²⁶⁶ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:8]  ²⁶⁷ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ²⁶⁸ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[19:9]  ²⁶⁵ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ²⁶⁶ tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ²⁶⁷ tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”

[19:9]  ²⁶⁸ sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).

[19:9]  ²⁶⁹ tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.

[19:9]  ²⁷⁰ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ²⁷¹ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:9]  ²⁷² tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ²⁷³ tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”

[19:10]  ²⁶⁸ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:10]  ²⁶⁹ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:11]  ²⁷¹ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12]  ²⁷⁴ tn Or “skin” (the outer surface of the body).

[19:12]  ²⁷⁵ tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ²⁷⁶ tn The words “of them” are not in the Greek text, but are implied.

[19:13]  ²⁷⁷ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ²⁷⁸ tn Grk “to name the name.”

[19:13]  ²⁷⁹ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ²⁸⁰ sn The expression I sternly warn you means “I charge you as under oath.”

[19:14]  ²⁸⁰ tn Grk “a certain Sceva.”

[19:14]  ²⁸¹ sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[19:15]  ²⁸³ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ²⁸⁴ tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15]  ²⁸⁵ tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15]  ²⁸⁶ sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.

[19:16]  ²⁸⁶ tn Grk “in whom the evil spirit was.”

[19:16]  ²⁸⁷ tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

[19:16]  ²⁸⁸ tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

[19:16]  ²⁸⁹ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:17]  ²⁸⁹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ²⁹⁰ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ²⁹¹ tn Or “exalted.”

[19:18]  ²⁹² tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

[19:18]  ²⁹³ tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”

[19:19]  ²⁹⁵ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ²⁹⁶ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ²⁹⁷ tn Or “scrolls.”

[19:19]  ²⁹⁸ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ²⁹⁹ tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ³⁰⁰ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[19:20]  ²⁹⁸ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 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.

[19:20]  ²⁹⁹ tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20]  ³⁰⁰ sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.

[19:21]  ³⁰¹ tn Grk “all these things had been fulfilled.”

[19:21]  ³⁰² tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”

[19:21]  ³⁰³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ³⁰⁴ sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ³⁰⁵ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ³⁰⁶ tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

[19:21]  ³⁰⁷ sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:22]  ³⁰⁴ tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22]  ³⁰⁵ tn Grk “two of those who ministered to him.”

[19:22]  ³⁰⁶ sn Macedonia was the Roman province of Macedonia in Greece.

[19:22]  ³⁰⁷ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:23]  ³⁰⁷ tn Grk “There happened at that time.” 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. Instead the verb “took place” has been supplied in the translation.

[19:23]  ³⁰⁸ tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”

[19:23]  ³⁰⁹ tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).

[19:23]  ³¹⁰ sn The Way refers to the Christian movement (Christianity).

[19:24]  ³¹⁰ tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”

[19:24]  ³¹¹ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:24]  ³¹² tn Grk “brought not a little business” (an idiom).

[19:24]  ³¹³ sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.

[19:25]  ³¹³ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ³¹⁴ tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25]  ³¹⁵ sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25]  ³¹⁶ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:26]  ³¹⁶ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ³¹⁷ tn Or “misled.”

[19:26]  ³¹⁸ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ³¹⁹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ³²⁰ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ³²¹ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ³²² tn The words “at all” are not in the Greek text but are implied.

[19:27]  ³¹⁹ tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27]  ³²⁰ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:27]  ³²¹ tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27]  ³²² tn Grk “Asia”; see the note on this word in v. 22.

[19:27]  ³²³ tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”

[19:28]  ³²² 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.

[19:28]  ³²³ tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28]  ³²⁴ tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).

[19:28]  ³²⁵ tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[19:28]  ³²⁶ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:29]  ³²⁵ tn Grk “And the.” 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.

[19:29]  ³²⁶ tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”

[19:29]  ³²⁷ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29]  ³²⁸ sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.

[19:29]  ³²⁹ tn Grk “to the theater with one accord.”

[19:30]  ³²⁸ tn Or “enter the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”

[19:31]  ³³¹ tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31]  ³³² tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31]  ³³³ 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.

[19:31]  ³³⁴ tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.

[19:32]  ³³⁴ tn Or “had assembled.”

[19:33]  ³³⁷ tn Or “Some of the crowd gave instructions to.”

[19:33]  ³³⁸ tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.

[19:33]  ³³⁹ tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”

[19:33]  ³⁴⁰ tn Or “motioning.”

[19:33]  ³⁴¹ sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.

[19:33]  ³⁴² tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”

[19:34]  ³⁴⁰ tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34]  ³⁴¹ tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34]  ³⁴² sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).

[19:34]  ³⁴³ sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.

[19:35]  ³⁴³ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ³⁴⁴ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ³⁴⁵ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ³⁴⁶ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:35]  ³⁴⁷ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:36]  ³⁴⁶ tn Grk “these things.”

[19:36]  ³⁴⁷ tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”

[19:36]  ³⁴⁸ tn Grk “it is necessary that you be quiet.”

[19:36]  ³⁴⁹ tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.

[19:37]  ³⁴⁹ tn Or perhaps, “desecrators of temples.”

[19:37]  ³⁵⁰ sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.

[19:2]  ³⁵² tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ³⁵³ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ³⁵⁴ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[28:19]  ³⁵⁵ tn That is, objected to my release.

[28:19]  ³⁵⁶ tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).

[28:19]  ³⁵⁷ 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, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”

[28:19]  ³⁵⁸ tn Or “my own nation.”

[28:20]  ³⁵⁸ sn The hope of Israel. A reference to Israel’s messianic hope. Paul’s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).

[28:21]  ³⁶¹ tn Grk “they said to him.”

[28:21]  ³⁶² tn Or “arrived”; Grk “come” (“from there” is implied). Grk “coming.” The participle παραγενόμενος (paragenomeno") has been translated as a finite verb due to requirements of contemporary English style.

[1:1]  ³⁶⁴ tn Or “produced,” Grk “made.”

[1:1]  ³⁶⁵ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ³⁶⁶ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  ³⁶⁷ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[1:2]  ³⁶⁷ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ³⁶⁸ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ³⁶⁹ tn Or “through.”

[1:11]  ³⁷⁰ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ³⁷¹ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:6]  ³⁷³ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[1:7]  ³⁷⁶ tn Grk “It is not for you to know.”

[1:8]  ³⁷⁹ tn Or “to the ends.”

[1:9]  ³⁸² 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.

[1:10]  ³⁸⁵ tn Grk “And as.” 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.

[1:10]  ³⁸⁶ tn Grk “behold.”

[1:11]  ³⁸⁸ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ³⁸⁹ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:12]  ³⁹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ³⁹² tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ³⁹³ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ³⁹⁴ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[1:13]  ³⁹⁴ 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.

[1:13]  ³⁹⁵ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ³⁹⁶ sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ³⁹⁷ tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ³⁹⁷ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ⁴⁰⁰ tn Grk “And in those days.” 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.

[1:15]  ⁴⁰¹ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[1:16]  ⁴⁰³ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ⁴⁰⁴ tn Grk “foretold by the mouth of.”

[1:17]  ⁴⁰⁶ tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”

[1:18]  ⁴⁰⁹ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ⁴¹⁰ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ⁴¹¹ tn Traditionally, “falling headlong.”

[1:18]  ⁴¹² tn Or “all his bowels.”

[1:19]  ⁴¹² tn Grk “And this.” 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.

[1:19]  ⁴¹³ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁴¹⁴ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[1:20]  ⁴¹⁵ tn Or “uninhabited” or “empty.”

[1:20]  ⁴¹⁶ sn A quotation from Ps 69:25.

[1:20]  ⁴¹⁷ tn Or “Let another take his office.”

[9:32]  ⁴¹⁸ tn Heb “the covenant and loyal love.” The expression is a hendiadys. The second noun retains its full nominal sense, while the first functions adjectivally: “the covenant and loyalty” = covenant fidelity.

[9:32]  ⁴¹⁹ tn Heb “do not let it seem small in your sight.”