Kisah Para Rasul 16:10-17
Konteks16:10 After Paul 1 saw the vision, we attempted 2 immediately to go over to Macedonia, 3 concluding that God had called 4 us to proclaim the good news to them.
16:11 We put out to sea 5 from Troas 6 and sailed a straight course 7 to Samothrace, 8 the next day to Neapolis, 9 16:12 and from there to Philippi, 10 which is a leading city of that district 11 of Macedonia, 12 a Roman colony. 13 We stayed in this city for some days. 16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down 14 and began to speak 15 to the women 16 who had assembled there. 17 16:14 A 18 woman named Lydia, a dealer in purple cloth 19 from the city of Thyatira, 20 a God-fearing woman, listened to us. 21 The Lord opened her heart to respond 22 to what Paul was saying. 16:15 After she and her household were baptized, she urged us, 23 “If 24 you consider me to be a believer in the Lord, 25 come and stay in my house.” And she persuaded 26 us.
16:16 Now 27 as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. 28 She 29 brought her owners 30 a great profit by fortune-telling. 31 16:17 She followed behind Paul and us and kept crying out, 32 “These men are servants 33 of the Most High God, who are proclaiming to you the way 34 of salvation.” 35
Kisah Para Rasul 18:1-28
Konteks18:1 After this 36 Paul 37 departed from 38 Athens 39 and went to Corinth. 40 18:2 There he 41 found 42 a Jew named Aquila, 43 a native of Pontus, 44 who had recently come from Italy with his wife Priscilla, because Claudius 45 had ordered all the Jews to depart from 46 Rome. 47 Paul approached 48 them, 18:3 and because he worked at the same trade, he stayed with them and worked with them 49 (for they were tentmakers 50 by trade). 51 18:4 He addressed 52 both Jews and Greeks in the synagogue 53 every Sabbath, attempting to persuade 54 them.
18:5 Now when Silas and Timothy arrived 55 from Macedonia, 56 Paul became wholly absorbed with proclaiming 57 the word, testifying 58 to the Jews that Jesus was the Christ. 59 18:6 When they opposed him 60 and reviled him, 61 he protested by shaking out his clothes 62 and said to them, “Your blood 63 be on your own heads! I am guiltless! 64 From now on I will go to the Gentiles!” 18:7 Then Paul 65 left 66 the synagogue 67 and went to the house of a person named Titius Justus, a Gentile who worshiped God, 68 whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, 69 believed in the Lord together with his entire household, and many of the Corinthians who heard about it 70 believed and were baptized. 18:9 The Lord said to Paul by a vision 71 in the night, 72 “Do not be afraid, 73 but speak and do not be silent, 18:10 because I am with you, and no one will assault 74 you to harm 75 you, because I have many people in this city.” 18:11 So he stayed there 76 a year and six months, teaching the word of God among them. 77
18:12 Now while Gallio 78 was proconsul 79 of Achaia, 80 the Jews attacked Paul together 81 and brought him before the judgment seat, 82 18:13 saying, “This man is persuading 83 people to worship God in a way contrary to 84 the law!” 18:14 But just as Paul was about to speak, 85 Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, 86 I would have been justified in accepting the complaint 87 of you Jews, 88 18:15 but since it concerns points of disagreement 89 about words and names and your own law, settle 90 it yourselves. I will not be 91 a judge of these things!” 18:16 Then he had them forced away 92 from the judgment seat. 93 18:17 So they all seized Sosthenes, the president of the synagogue, 94 and began to beat 95 him in front of the judgment seat. 96 Yet none of these things were of any concern 97 to Gallio.
18:18 Paul, after staying 98 many more days in Corinth, 99 said farewell to 100 the brothers and sailed away to Syria accompanied by 101 Priscilla and Aquila. 102 He 103 had his hair cut off 104 at Cenchrea 105 because he had made a vow. 106 18:19 When they reached Ephesus, 107 Paul 108 left Priscilla and Aquila 109 behind there, but he himself went 110 into the synagogue 111 and addressed 112 the Jews. 18:20 When they asked him to stay longer, he would not consent, 113 18:21 but said farewell to 114 them and added, 115 “I will come back 116 to you again if God wills.” 117 Then 118 he set sail from Ephesus, 18:22 and when he arrived 119 at Caesarea, 120 he went up and greeted 121 the church at Jerusalem 122 and then went down to Antioch. 123 18:23 After he spent 124 some time there, Paul left and went through the region of Galatia 125 and Phrygia, 126 strengthening all the disciples.
18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. 127 He was an eloquent speaker, 128 well-versed 129 in the scriptures. 18:25 He had been instructed in 130 the way of the Lord, and with great enthusiasm 131 he spoke and taught accurately the facts 132 about Jesus, although he knew 133 only the baptism of John. 18:26 He began to speak out fearlessly 134 in the synagogue, 135 but when Priscilla and Aquila 136 heard him, they took him aside 137 and explained the way of God to him more accurately. 18:27 When Apollos 138 wanted to cross over to Achaia, 139 the brothers encouraged 140 him 141 and wrote to the disciples to welcome him. When he arrived, he 142 assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously 143 in public debate, 144 demonstrating from the scriptures that the Christ 145 was Jesus. 146
Kisah Para Rasul 20:5--21:18
Konteks20:5 These had gone on ahead 147 and were waiting for us in Troas. 148 20:6 We 149 sailed away from Philippi 150 after the days of Unleavened Bread, 151 and within five days 152 we came to the others 153 in Troas, 154 where we stayed for seven days. 20:7 On the first day 155 of the week, when we met 156 to break bread, Paul began to speak 157 to the people, and because he intended 158 to leave the next day, he extended 159 his message until midnight. 20:8 (Now there were many lamps 160 in the upstairs room where we were meeting.) 161 20:9 A young man named Eutychus, who was sitting in the window, 162 was sinking 163 into a deep sleep while Paul continued to speak 164 for a long time. Fast asleep, 165 he fell down from the third story and was picked up dead. 20:10 But Paul went down, 166 threw himself 167 on the young man, 168 put his arms around him, 169 and said, “Do not be distressed, for he is still alive!” 170 20:11 Then Paul 171 went back upstairs, 172 and after he had broken bread and eaten, he talked with them 173 a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly 174 comforted.
20:13 We went on ahead 175 to the ship and put out to sea 176 for Assos, 177 intending 178 to take Paul aboard there, for he had arranged it this way. 179 He 180 himself was intending 181 to go there by land. 182 20:14 When he met us in Assos, 183 we took him aboard 184 and went to Mitylene. 185 20:15 We set sail 186 from there, and on the following day we arrived off Chios. 187 The next day we approached 188 Samos, 189 and the day after that we arrived at Miletus. 190 20:16 For Paul had decided to sail past Ephesus 191 so as not to spend time 192 in the province of Asia, 193 for he was hurrying 194 to arrive in Jerusalem, 195 if possible, 196 by the day of Pentecost. 20:17 From Miletus 197 he sent a message 198 to Ephesus, telling the elders of the church to come to him. 199
20:18 When they arrived, he said to them, “You yourselves know how I lived 200 the whole time I was with you, from the first day I set foot 201 in the province of Asia, 202 20:19 serving the Lord with all humility 203 and with tears, and with the trials that happened to me because of the plots 204 of the Jews. 20:20 You know that I did not hold back from proclaiming 205 to you anything that would be helpful, 206 and from teaching you publicly 207 and from house to house, 20:21 testifying 208 to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 209 20:22 And now, 210 compelled 211 by the Spirit, I am going to Jerusalem 212 without knowing what will happen to me there, 213 20:23 except 214 that the Holy Spirit warns 215 me in town after town 216 that 217 imprisonment 218 and persecutions 219 are waiting for me. 20:24 But I do not consider my life 220 worth anything 221 to myself, so that 222 I may finish my task 223 and the ministry that I received from the Lord Jesus, to testify to the good news 224 of God’s grace.
20:25 “And now 225 I know that none 226 of you among whom I went around proclaiming the kingdom 227 will see me 228 again. 20:26 Therefore I declare 229 to you today that I am innocent 230 of the blood of you all. 231 20:27 For I did not hold back from 232 announcing 233 to you the whole purpose 234 of God. 20:28 Watch out for 235 yourselves and for all the flock of which 236 the Holy Spirit has made you overseers, 237 to shepherd the church of God 238 that he obtained 239 with the blood of his own Son. 240 20:29 I know that after I am gone 241 fierce wolves 242 will come in among you, not sparing the flock. 20:30 Even from among your own group 243 men 244 will arise, teaching perversions of the truth 245 to draw the disciples away after them. 20:31 Therefore be alert, 246 remembering that night and day for three years I did not stop warning 247 each one of you with tears. 20:32 And now I entrust 248 you to God and to the message 249 of his grace. This message 250 is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired 251 no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine 252 provided for my needs and the needs of those who were with me. 20:35 By all these things, 253 I have shown you that by working in this way we must help 254 the weak, 255 and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” 256
20:36 When 257 he had said these things, he knelt down 258 with them all and prayed. 20:37 They all began to weep loudly, 259 and hugged 260 Paul and kissed him, 261 20:38 especially saddened 262 by what 263 he had said, that they were not going to see him 264 again. Then they accompanied 265 him to the ship.
21:1 After 266 we 267 tore ourselves away 268 from them, we put out to sea, 269 and sailing a straight course, 270 we came to Cos, 271 on the next day to Rhodes, 272 and from there to Patara. 273 21:2 We found 274 a ship crossing over to Phoenicia, 275 went aboard, 276 and put out to sea. 277 21:3 After we sighted Cyprus 278 and left it behind on our port side, 279 we sailed on to Syria and put in 280 at Tyre, 281 because the ship was to unload its cargo there. 21:4 After we located 282 the disciples, we stayed there 283 seven days. They repeatedly told 284 Paul through the Spirit 285 not to set foot 286 in Jerusalem. 287 21:5 When 288 our time was over, 289 we left and went on our way. All of them, with their wives and children, accompanied 290 us outside of the city. After 291 kneeling down on the beach and praying, 292 21:6 we said farewell 293 to one another. 294 Then 295 we went aboard the ship, and they returned to their own homes. 296 21:7 We continued the voyage from Tyre 297 and arrived at Ptolemais, 298 and when we had greeted the brothers, we stayed with them for one day. 21:8 On the next day we left 299 and came to Caesarea, 300 and entered 301 the house of Philip the evangelist, who was one of the seven, 302 and stayed with him. 21:9 (He had four unmarried 303 daughters who prophesied.) 304
21:10 While we remained there for a number of days, 305 a prophet named Agabus 306 came down from Judea. 21:11 He came 307 to us, took 308 Paul’s belt, 309 tied 310 his own hands and feet with it, 311 and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over 312 to the Gentiles.’” 21:12 When we heard this, both we and the local people 313 begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking 314 my heart? For I am ready not only to be tied up, 315 but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded, 316 we said no more except, 317 “The Lord’s will be done.” 318
21:15 After these days we got ready 319 and started up 320 to Jerusalem. 21:16 Some of the disciples from Caesarea 321 came along with us too, and brought us to the house 322 of Mnason of Cyprus, a disciple from the earliest times, 323 with whom we were to stay. 21:17 When we arrived in Jerusalem, the brothers welcomed us gladly. 324 21:18 The next day Paul went in with us to see James, and all the elders were there. 325
Kisah Para Rasul 27:1--28:16
Konteks27:1 When it was decided we 326 would sail to Italy, 327 they handed over Paul and some other prisoners to a centurion 328 of the Augustan Cohort 329 named Julius. 27:2 We went on board 330 a ship from Adramyttium 331 that was about to sail to various ports 332 along the coast of the province of Asia 333 and put out to sea, 334 accompanied by Aristarchus, a Macedonian 335 from Thessalonica. 336 27:3 The next day we put in 337 at Sidon, 338 and Julius, treating Paul kindly, 339 allowed him to go to his friends so they could provide him with what he needed. 340 27:4 From there we put out to sea 341 and sailed under the lee 342 of Cyprus because the winds were against us. 27:5 After we had sailed across the open sea 343 off Cilicia and Pamphylia, 344 we put in 345 at Myra 346 in Lycia. 347 27:6 There the centurion 348 found 349 a ship from Alexandria 350 sailing for Italy, and he put us aboard it. 27:7 We sailed slowly 351 for many days and arrived with difficulty off Cnidus. 352 Because the wind prevented us from going any farther, 353 we sailed under the lee 354 of Crete off Salmone. 355 27:8 With difficulty we sailed along the coast 356 of Crete 357 and came to a place called Fair Havens that was near the town of Lasea. 358
27:9 Since considerable time had passed and the voyage was now dangerous 359 because the fast 360 was already over, 361 Paul advised them, 362 27:10 “Men, I can see the voyage is going to end 363 in disaster 364 and great loss not only of the cargo and the ship, but also of our lives.” 365 27:11 But the centurion 366 was more convinced 367 by the captain 368 and the ship’s owner than by what Paul said. 369 27:12 Because the harbor was not suitable to spend the winter in, the majority decided 370 to put out to sea 371 from there. They hoped that 372 somehow they could reach 373 Phoenix, 374 a harbor of Crete facing 375 southwest and northwest, and spend the winter there. 27:13 When a gentle south wind sprang up, they thought 376 they could carry out 377 their purpose, so they weighed anchor 378 and sailed close along the coast 379 of Crete. 27:14 Not long after this, a hurricane-force 380 wind called the northeaster 381 blew down from the island. 382 27:15 When the ship was caught in it 383 and could not head into 384 the wind, we gave way to it and were driven 385 along. 27:16 As we ran under the lee of 386 a small island called Cauda, 387 we were able with difficulty to get the ship’s boat 388 under control. 27:17 After the crew 389 had hoisted it aboard, 390 they used supports 391 to undergird the ship. Fearing they would run aground 392 on the Syrtis, 393 they lowered the sea anchor, 394 thus letting themselves be driven along. 27:18 The next day, because we were violently battered by the storm, 395 they began throwing the cargo overboard, 396 27:19 and on the third day they threw the ship’s gear 397 overboard with their own hands. 27:20 When neither sun nor stars appeared for many days and a violent 398 storm continued to batter us, 399 we finally abandoned all hope of being saved. 400
27:21 Since many of them had no desire to eat, 401 Paul 402 stood up 403 among them and said, “Men, you should have listened to me 404 and not put out to sea 405 from Crete, thus avoiding 406 this damage and loss. 27:22 And now I advise 407 you to keep up your courage, for there will be no loss of life among you, but only the ship will be lost. 408 27:23 For last night an angel of the God to whom I belong 409 and whom I serve 410 came to me 411 27:24 and said, 412 ‘Do not be afraid, Paul! You must stand before 413 Caesar, 414 and God has graciously granted you the safety 415 of all who are sailing with you.’ 27:25 Therefore keep up your courage, men, for I have faith in God 416 that it will be just as I have been told. 27:26 But we must 417 run aground on some island.”
27:27 When the fourteenth night had come, while we were being driven 418 across the Adriatic Sea, 419 about midnight the sailors suspected they were approaching some land. 420 27:28 They took soundings 421 and found the water was twenty fathoms 422 deep; when they had sailed a little farther 423 they took soundings again and found it was fifteen fathoms 424 deep. 27:29 Because they were afraid 425 that we would run aground on the rocky coast, 426 they threw out 427 four anchors from the stern and wished 428 for day to appear. 429 27:30 Then when the sailors tried to escape from the ship and were lowering the ship’s boat into the sea, pretending 430 that they were going to put out anchors from the bow, 27:31 Paul said to the centurion 431 and the soldiers, “Unless these men stay with the ship, you 432 cannot be saved.” 27:32 Then the soldiers cut the ropes 433 of the ship’s boat and let it drift away. 434
27:33 As day was about to dawn, 435 Paul urged them all to take some food, saying, “Today is the fourteenth day you have been in suspense 436 and have gone 437 without food; you have eaten nothing. 438 27:34 Therefore I urge you to take some food, for this is important 439 for your survival. 440 For not one of you will lose a hair from his head.” 27:35 After he said this, Paul 441 took bread 442 and gave thanks to God in front of them all, 443 broke 444 it, and began to eat. 27:36 So all of them were encouraged and took food themselves. 27:37 (We were in all two hundred seventy-six 445 persons on the ship.) 446 27:38 When they had eaten enough to be satisfied, 447 they lightened the ship by throwing the wheat 448 into the sea.
27:39 When day came, they did not recognize the land, but they noticed 449 a bay 450 with a beach, 451 where they decided to run the ship aground if they could. 27:40 So they slipped 452 the anchors 453 and left them in the sea, at the same time loosening the linkage 454 that bound the steering oars 455 together. Then they hoisted 456 the foresail 457 to the wind and steered toward 458 the beach. 27:41 But they encountered a patch of crosscurrents 459 and ran the ship aground; the bow stuck fast and could not be moved, but the stern was being broken up by the force 460 of the waves. 27:42 Now the soldiers’ plan was to kill the prisoners 461 so that none of them would escape by swimming away. 462 27:43 But the centurion, 463 wanting to save Paul’s life, 464 prevented them from carrying out their plan. He ordered those who could swim to jump overboard first and get to land, 465 27:44 and the rest were to follow, 466 some on planks 467 and some on pieces of the ship. 468 And in this way 469 all were brought safely to land.
28:1 After we had safely reached shore, 470 we learned that the island was called Malta. 471 28:2 The local inhabitants 472 showed us extraordinary 473 kindness, for they built a fire and welcomed us all because it had started to rain 474 and was cold. 28:3 When Paul had gathered a bundle of brushwood 475 and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand. 28:4 When the local people 476 saw the creature hanging from Paul’s 477 hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself 478 has not allowed him to live!” 479 28:5 However, 480 Paul 481 shook 482 the creature off into the fire and suffered no harm. 28:6 But they were expecting that he was going to swell up 483 or suddenly drop dead. So after they had waited 484 a long time and had seen 485 nothing unusual happen 486 to him, they changed their minds 487 and said he was a god. 488
28:7 Now in the region around that place 489 were fields belonging to the chief official 490 of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days. 28:8 The father 491 of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him 492 and after praying, placed 493 his hands on him and healed 494 him. 28:9 After this had happened, many of the people on the island who were sick 495 also came and were healed. 496 28:10 They also bestowed many honors, 497 and when we were preparing to sail, 498 they gave 499 us all the supplies we needed. 500
28:11 After three months we put out to sea 501 in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” 502 as its figurehead. 503 28:12 We put in 504 at Syracuse 505 and stayed there three days. 28:13 From there we cast off 506 and arrived at Rhegium, 507 and after one day a south wind sprang up 508 and on the second day we came to Puteoli. 509 28:14 There 510 we found 511 some brothers 512 and were invited to stay with them seven days. And in this way we came to Rome. 513 28:15 The brothers from there, 514 when they heard about us, came as far as the Forum of Appius 515 and Three Taverns 516 to meet us. When he saw them, 517 Paul thanked God and took courage. 28:16 When we entered Rome, Paul was allowed to live 518 by himself, with the soldier who was guarding him.
[16:10] 1 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[16:10] 3 sn Macedonia was the Roman province of Macedonia in Greece.
[16:11] 5 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
[16:11] 6 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.
[16:11] 7 tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course” here; L&N 54.3 has “to sail a straight course, sail straight to.”
[16:11] 8 sn Samothrace is an island in the northern part of the Aegean Sea.
[16:11] 9 sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.
[16:12] 10 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[16:12] 11 tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS4 and NA27 here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prwth th" merido", “first of that district”) as found in Ì74 א A C Ψ 33vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.
[16:12] 12 sn Macedonia was the Roman province of Macedonia in Greece.
[16:12] 13 sn A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).
[16:13] 14 tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.
[16:13] 15 tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.
[16:13] 16 sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).
[16:13] 17 tn The word “there” is not in the Greek text, but is implied.
[16:14] 18 tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[16:14] 19 tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.
[16:14] 20 sn Thyatira was a city in the province of Lydia in Asia Minor.
[16:14] 21 tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
[16:14] 22 tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”
[16:14] sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).
[16:15] 23 tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.
[16:15] 24 tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.
[16:15] 25 tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”
[16:15] 26 tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”
[16:16] 27 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[16:16] 28 tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων, originally Πύθων (Puqwn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.
[16:16] 29 tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation.
[16:16] 31 tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.
[16:17] 32 tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.
[16:17] 33 tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”
[16:17] 34 tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.
[16:17] 35 sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.
[18:1] 36 tn Grk “After these things.”
[18:1] 37 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:1] 39 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:1] 40 sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.
[18:1] map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:2] 41 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] 42 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:2] 43 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] 44 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
[18:2] 45 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
[18:2] 47 map For location see JP4 A1.
[18:3] 49 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] 50 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] 51 sn This is a parenthetical note by the author.
[18:4] 52 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] 53 sn See the note on synagogue in 6:9.
[18:4] 54 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] 56 sn Macedonia was the Roman province of Macedonia in Greece.
[18:5] 57 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] 58 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] 59 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[18:5] sn See the note on Christ in 2:31.
[18:6] 60 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] 61 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] 62 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] sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”
[18:6] 63 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] 64 tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”
[18:7] 65 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:7] 66 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] 67 tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.
[18:7] 68 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.
[18:7] sn Here yet another Gentile is presented as responsive to Paul’s message in Acts.
[18:8] 69 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] 70 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] 71 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] 72 tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”
[18:9] 73 tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).
[18:10] 74 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.
[18:11] 76 tn The word “there” is not in the Greek text, but is implied.
[18:11] 77 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] 78 sn Gallio was proconsul of Achaia from
[18:12] 79 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[18:12] 80 sn Achaia was a Roman province created in 146
[18:12] 81 tn Grk “with one accord.”
[18:12] 82 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.
[18:12] sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. So this was a very public event.
[18:13] 84 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] 85 tn Grk “about to open his mouth” (an idiom).
[18:14] 86 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] 87 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] 88 tn Grk “accepting your complaint, O Jews.”
[18:15] 90 tn Grk “see to it” (an idiom).
[18:15] 91 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
[18:16] 92 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] 93 sn See the note on the term judgment seat in 18:12.
[18:17] 94 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).
[18:17] sn See the note on synagogue in 6:9.
[18:17] 95 tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
[18:17] 96 sn See the note on the term judgment seat in 18:12.
[18:17] 97 tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”
[18:17] sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.
[18:18] 98 tn The participle προσμείνας (prosmeina") is taken temporally.
[18:18] 99 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:18] 100 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] 101 tn Grk “Syria, and with him.”
[18:18] 102 sn See the note on Aquila in 18:2.
[18:18] 103 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] 104 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] 105 tn That is, “before he sailed from Cenchrea.”
[18:18] sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.
[18:18] 106 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] 107 sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334
[18:19] map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[18:19] 108 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:19] 109 tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
[18:19] 110 tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:19] 111 sn See the note on synagogue in 6:9.
[18:19] 112 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 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] 113 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] 114 tn Or “but took leave of.”
[18:21] 115 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] 116 tn Or “will return.”
[18:21] 117 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] 118 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] 119 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] 120 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a sea voyage of 620 mi (990 km).
[18:22] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:22] 121 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] 122 tn The words “at Jerusalem” are not in the Greek text, but are implied by the participle ἀναβάς (anabas). The expression “go up” refers almost exclusively to the direction of Jerusalem, while the corresponding “go down” (κατέβη, katebh) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem.
[18:22] map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[18:22] 123 sn Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).
[18:22] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[18:23] 124 tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.
[18:23] 125 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] 126 sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.
[18:24] 127 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[18:24] 128 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] 129 tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”
[18:25] 130 tn Or “had been taught.”
[18:25] 131 tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).
[18:25] 132 tn Grk “the things.”
[18:25] 133 tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.
[18:26] 134 tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).
[18:26] 135 sn See the note on synagogue in 6:9.
[18:26] 136 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] 137 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] 138 tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.
[18:27] 139 sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27
[18:27] 140 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] 141 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] 142 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] 143 tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”
[18:28] 144 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] 145 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).
[18:28] sn See the note on Christ in 2:31.
[18:28] 146 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.
[20:5] 147 tn Grk “These, having gone on ahead, were waiting.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
[20:5] 148 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.
[20:6] 149 sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
[20:6] 150 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[20:6] 151 sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).
[20:6] 152 tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”
[20:6] 153 tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.
[20:6] 154 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).
[20:7] 155 sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).
[20:7] 157 tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.
[20:7] 158 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
[20:8] 160 tn More commonly λαμπάς (lampa") means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”
[20:8] 161 sn This is best taken as a parenthetical note by the author.
[20:9] 162 tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).
[20:9] 163 tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.
[20:9] 164 tn The participle διαλεγομένου (dialegomenou) has been taken temporally.
[20:9] 165 tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”
[20:10] 166 tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
[20:10] 167 tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”
[20:10] 168 tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.
[20:10] 169 tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.
[20:10] 170 tn Grk “for his life is in him” (an idiom).
[20:11] 171 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[20:11] 172 tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.
[20:11] 173 tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.
[20:12] 174 tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”
[20:13] 175 tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
[20:13] 176 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
[20:13] 177 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
[20:13] 178 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
[20:13] 179 tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”
[20:13] 180 tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”
[20:13] 181 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
[20:13] 182 tn Or “there on foot.”
[20:14] 183 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
[20:14] 184 tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
[20:14] 185 sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.
[20:15] 186 tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.
[20:15] 187 tn Or “offshore from Chios.”
[20:15] sn Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.
[20:15] 188 tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near – ‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”
[20:15] 189 sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.
[20:15] 190 sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).
[20:16] 191 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[20:16] 192 tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”
[20:16] 193 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[20:16] 194 tn Or “was eager.”
[20:16] 195 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:16] 196 tn Grk “if it could be to him” (an idiom).
[20:17] 197 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
[20:17] 198 tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[20:17] 199 tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”
[20:18] 200 tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.
[20:18] 201 tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”
[20:18] 202 tn Grk “Asia”; see the note on this word in v. 16.
[20:19] 203 sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.
[20:19] 204 sn These plots are mentioned in Acts 9:24; 20:13.
[20:20] 205 tn Or “declaring.”
[20:20] 206 tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.
[20:21] 208 tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”
[20:21] 209 tc Several
[20:21] sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.
[20:22] 210 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
[20:22] 212 sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).
[20:22] 213 tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”
[20:23] 214 tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”
[20:23] 215 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).
[20:23] 216 tn The Greek text here reads κατὰ πόλιν (kata polin).
[20:23] 217 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
[20:23] 219 tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.
[20:24] 221 tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”
[20:24] 222 tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”
[20:24] 223 tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.
[20:24] 224 tn Or “to the gospel.”
[20:25] 225 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
[20:25] 226 tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.
[20:25] 227 sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.
[20:25] 228 tn Grk “will see my face” (an idiom for seeing someone in person).
[20:26] 230 tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).
[20:26] sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.
[20:26] 231 tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.
[20:27] 232 tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”
[20:27] 233 tn Or “proclaiming,” “declaring.”
[20:28] 235 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
[20:28] 236 tn Grk “in which.”
[20:28] 237 tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.
[20:28] 238 tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì74 A C* D E Ψ 33 1739 al co), while the majority of the later minuscule
[20:28] 240 tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.
[20:28] sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).
[20:29] 241 tn Grk “after my departure.”
[20:29] 242 tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.
[20:30] 243 tn Grk “from among yourselves.”
[20:30] 244 tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.
[20:30] 245 tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”
[20:30] sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.
[20:31] 246 tn Or “be watchful.”
[20:31] 247 tn Or “admonishing.”
[20:32] 248 tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”
[20:32] 250 tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.
[20:33] 251 tn Traditionally, “coveted.” BDAG 371 s.v. ἐπιθυμέω 1 has “to have a strong desire to do or secure someth., desire, long for w. gen. of the thing desired…silver, gold, clothing Ac 20:33.” The traditional term “covet” is not in common usage and difficult for many modern English readers to understand. The statement affirms Paul’s integrity. He was not doing this for personal financial gain.
[20:34] 252 tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.
[20:35] 253 sn The expression By all these things means “In everything I did.”
[20:35] 254 tn Or “must assist.”
[20:35] 255 tn Or “the sick.” See Eph 4:28.
[20:35] 256 sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.
[20:36] 257 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[20:36] 258 tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.
[20:37] 259 tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).
[20:37] 260 tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).
[20:37] 261 sn The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.
[20:38] 263 tn Grk “by the word that he had said.”
[20:38] 264 tn Grk “to see his face” (an idiom for seeing someone in person).
[20:38] 265 tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”
[21:1] 266 tn Grk “It happened that when.” 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. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).
[21:1] 267 sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
[21:1] 268 tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”
[21:1] 269 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
[21:1] 270 tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”
[21:1] 271 sn Cos was an island in the Aegean Sea.
[21:1] 272 sn Rhodes was an island off the southwestern coast of Asia Minor.
[21:1] 273 sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).
[21:2] 274 tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.
[21:2] 275 sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.
[21:2] 276 tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.
[21:2] 277 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
[21:3] 278 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
[21:3] 279 sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.
[21:3] 280 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’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”
[21:3] 281 sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.
[21:3] map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[21:4] 282 tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.
[21:4] 283 tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”
[21:4] 284 tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.
[21:4] 285 sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.
[21:4] 286 tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.
[21:4] 287 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:5] 288 tn Grk “It happened that when.” 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.
[21:5] 289 tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”
[21:5] 290 tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.
[21:5] 291 tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[21:5] 292 sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.
[21:6] 293 tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”
[21:6] 294 sn These words are part of v. 5 in the standard critical Greek text.
[21:6] 295 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.
[21:6] 296 tn Grk “to their own”; the word “homes” is implied.
[21:7] 297 sn Tyre was a city and seaport on the coast of Phoenicia.
[21:7] 298 sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.
[21:8] 299 tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.
[21:8] 300 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 another 40 mi (65 km).
[21:8] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:8] 301 tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[21:8] 302 sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).
[21:9] 303 tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).
[21:9] 304 sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).
[21:10] 305 tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”
[21:10] 306 sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.
[21:11] 307 tn Grk “And coming.” 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 participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
[21:11] 308 tn Grk “and taking.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.
[21:11] 309 sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).
[21:11] 310 tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.
[21:11] 311 tn The words “with it” are not in the Greek text, but are implied.
[21:11] 312 tn Grk “and will deliver him over into the hands of” (a Semitic idiom).
[21:11] sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).
[21:12] 313 tn Or “the people there.”
[21:13] 314 tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).
[21:13] 315 tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.
[21:14] 316 tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.
[21:14] 317 tn Grk “we became silent, saying.”
[21:14] 318 sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.
[21:15] 319 tn Or “we made preparations.”
[21:15] 320 tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.
[21:15] sn In colloquial speech Jerusalem was always said to be “up” from any other location in Palestine. The group probably covered the 65 mi (105 km) in two days using horses. Their arrival in Jerusalem marked the end of Paul’s third missionary journey.
[21:16] 321 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.
[21:16] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:16] 322 tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).
[21:16] 323 tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”
[21:17] 324 tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).
[21:18] 325 tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”
[21:18] sn All the elders were there. This meeting shows how the Jerusalem church still regarded Paul and his mission with favor, but also with some concerns because of the rumors circulating about his actions.
[27:1] 326 sn The last “we” section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).
[27:1] 327 sn Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture “the end of the earth” quite literally (cf. Acts 1:8).
[27:1] 328 sn See the note on the word centurion in 10:1.
[27:1] 329 tn According to BDAG 917 s.v. σεβαστός, “In σπεῖρα Σεβαστή 27:1 (cp. OGI 421) Σεβαστή is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Σεβαστή in connection w. three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort.” According to W. Foerster (TDNT 7:175), “In Ac. 27:1 the σπεῖρα Σεβαστή is an expression also found elsewhere for ‘auxiliary troops.’” In no case would this refer to a special imperial bodyguard, and to translate “imperial regiment” or “imperial cohort” might give this impression. There is some archaeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable.
[27:1] sn The Augustan Cohort. A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion. There is considerable debate over the identification of this particular cohort and the meaning of the title Augustan mentioned here. These may well have been auxiliary (provincial) troops given the honorary title.
[27:2] 330 tn Grk “Going on board.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.
[27:2] 331 sn Adramyttium was a seaport in Mysia on the western coast of Asia Minor.
[27:2] 333 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.
[27:2] 334 tn BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
[27:2] sn Although not explicitly stated, the ship put out to sea from the port of Caesarea (where the previous events had taken place (cf. 25:13) and then sailed along the Asiatic coast (the first stop was Sidon, v. 3).
[27:2] 335 sn A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.
[27:2] 336 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[27:3] 337 tn BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Σιδῶνα Ac 27:3.”
[27:3] 338 sn Sidon is another seaport 75 mi (120 km) north of Caesarea.
[27:3] map For location see Map1 A1; JP3 F3; JP4 F3.
[27:3] 339 tn BDAG 1056 s.v. φιλανθρώπως states, “benevolently, kindly φιλανθρώπως χρῆσθαί (τινι) treat someone in kindly fashion…Ac 27:3.”
[27:3] sn Treating Paul kindly. Paul’s treatment followed the pattern of the earlier imprisonment (cf. Acts 24:23).
[27:3] 340 tn Grk “to go to his friends to be cared for.” The scene is an indication of Christian hospitality.
[27:4] 341 tn Grk “putting out to sea.” The participle ἀναχθέντες (anacqente") has been translated as a finite verb due to requirements of contemporary English style. BDAG 62 s.v. ἀνάγω 4 states, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
[27:4] 342 tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.” Thus they were east and north of the island.
[27:5] 343 tn Grk “the depths,” the deep area of a sea far enough from land that it is not protected by the coast (L&N 1.73).
[27:5] 344 sn Pamphylia was a province in the southern part of Asia Minor; it was west of Cilicia (see BDAG 753 s.v. Παμφυλία).
[27:5] 345 tn BDAG 531 s.v. κατέρχομαι 2 states, “Of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’: arrive, put in…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”
[27:5] 346 sn Myra was a city on the southern coast of Lycia in Asia Minor. This journey from Sidon (v. 3) was 440 mi (700 km) and took about 15 days.
[27:5] 347 sn Lycia was the name of a peninsula on the southern coast of Asia Minor between Caria and Pamphylia.
[27:6] 348 sn See the note on the word centurion in 10:1.
[27:6] 349 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
[27:6] 350 sn Alexandria (modern Alexandria) was a great city of northern Egypt which was a center for grain trade to Rome. Therefore this type of travel connection was common at the time. For a winter journey (considered hazardous) there were special bonuses and insurance provided (Suetonius, Life of Claudius 18.1-2).
[27:7] 351 tn The participle βραδυπλοοῦντες (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.
[27:7] 352 sn Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.
[27:7] 353 tn This genitive absolute construction with προσεῶντος (prosewnto") has been translated as a causal adverbial participle. L&N 13.139 translates the phrase μὴ προσεῶντος ἡμᾶς τοῦ ἀνέμου (mh prosewnto" Jhma" tou anemou) as “the wind would not let us go any farther.”
[27:7] 354 tn BDAG 1040 s.v. ὑποπλέω states, “sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7.”
[27:7] 355 sn Salmone was the name of a promontory on the northeastern corner of the island of Crete. This was about 100 mi (160 km) farther along.
[27:8] 356 tn Grk “sailing along the coast…we came.” The participle παραλεγόμενοι (paralegomenoi) has been translated as a finite verb due to requirements of contemporary English style. L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’ …‘they sailed along the coast of Crete’ Ac 27:13.”
[27:8] 357 tn Grk “it”; the referent (Crete) has been supplied in the translation for clarity.
[27:8] 358 sn Lasea was a city on the southern coast of the island of Crete. This was about 60 mi (96 km) farther.
[27:9] 359 tn Or “unsafe” (BDAG 383 s.v. ἐπισφαλής). The term is a NT hapax legomenon.
[27:9] 360 sn The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-281]).
[27:9] 361 tn The accusative articular infinitive παρεληλυθέναι (parelhluqenai) after the preposition διά (dia) is causal. BDAG 776 s.v. παρέρχομαι 2 has “διὰ τὸ τὴν νηστείαν ἤδη παρεληλυθέναι because the fast was already over Ac 27:9.”
[27:9] 362 tn Grk “Paul advised, saying to them.” The participle λέγων (legwn) is redundant in English and has not been translated. On the term translated “advised,” see BDAG 764 s.v. παραινέω, which usually refers to recommendations.
[27:9] sn Paul advised them. A literary theme surfaces here: Though Paul is under arrest, he will be the one to guide them all through the dangers of the storm and shipwreck, showing clearly God’s presence and protection of him. The story is told in great detail. This literary effect of slowing down the passage of time and narrating with many details serves to add a sense of drama to the events described.
[27:10] 363 tn Grk “is going to be with disaster.”
[27:10] 364 tn Or “hardship,” “damage.” BDAG 1022 s.v. ὕβρις 3 states, “fig. hardship, disaster, damage caused by the elements…w. ζημία Ac 27:10.”
[27:10] 365 tn Grk “souls” (here, one’s physical life).
[27:11] 366 sn See the note on the word centurion in 10:1.
[27:11] 367 tn Or “persuaded.”
[27:11] 368 tn BDAG 456 s.v. κυβερνήτης 1 has “one who is responsible for the management of a ship, shipmaster…W. ναύκληρος, the ‘shipowner’…Ac 27:11” See further L. Casson, Ships and Seamanship in the Ancient World, 316-18.
[27:11] 369 tn Grk “than by what was said by Paul.” The passive construction has been converted to an active one to simplify the translation.
[27:11] sn More convinced by the captain and the ship’s owner than by what Paul said. The position taken by the centurion was logical, since he was following “professional” advice. But this was not a normal voyage.
[27:12] 370 tn BDAG 181-82 s.v. βουλή 2.a, “β. τίθεσθαι (Judg 19:30; Ps 12:3) decide 27:12 (w. inf. foll.).”
[27:12] 371 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
[27:12] 372 tn Grk “from there, if somehow” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation and the introductory phrase “They hoped that” supplied (with the subject, “they,” repeated from the previous clause) to make a complete English sentence.
[27:12] 373 tn Grk “if somehow, reaching Phoenix, they could…” The participle καταντήσαντες (katanthsante") has been translated as a finite verb due to requirements of contemporary English style.
[27:12] 374 sn Phoenix was a seaport on the southern coast of the island of Crete. This was about 30 mi (48 km) further west.
[27:12] 375 tn Or “a harbor of Crete open to the southwest and northwest.”
[27:13] 376 tn Grk “thinking.” The participle δόξαντες (doxante") has been translated as a finite verb due to requirements of contemporary English style.
[27:13] 377 tn Or “accomplish.” L&N 68.29, for κρατέω, has “to be able to complete or finish, presumably despite difficulties – ‘to accomplish, to do successfully, to carry out.’ …‘thinking that they could carry out their purpose’ Ac 27:13.”
[27:13] 379 tn L&N 54.8, “παραλέγομαι: (a technical, nautical term) to sail along beside some object – ‘to sail along the coast, to sail along the shore.’…‘they sailed along the coast of Crete’ Ac 27:13.” With the addition of the adverb ἆσσον (asson) this becomes “sailed close along the coast of Crete.”
[27:14] 380 tn Grk “a wind like a typhoon.” That is, a very violent wind like a typhoon or hurricane (BDAG 1021 s.v. τυφωνικός).
[27:14] 381 sn Or called Euraquilo (the actual name of the wind, a sailor’s term which was a combination of Greek and Latin). According to Strabo (Geography 1.2.21), this was a violent northern wind.
[27:14] 382 tn Grk “from it”; the referent (the island) has been specified in the translation for clarity.
[27:15] 383 tn Or “was forced off course.” Grk “The ship being caught in it.” The genitive absolute construction with the participle συναρπασθέντος (sunarpasqento") has been taken temporally; it could also be translated as causal (“Because the ship was caught in it”).
[27:15] 384 tn BDAG 91 s.v. ἀντοφθαλμέω states, “Metaph. of a ship τοῦ πλοίου μὴ δυναμένοι ἀ. τῷ ἀνέμῳ since the ship was not able to face the wind, i.e. with its bow headed against the forces of the waves Ac 27:15.”
[27:15] 385 sn Caught in the violent wind, the ship was driven along. They were now out of control, at the mercy of the wind and sea.
[27:16] 386 tn BDAG 1042 s.v. ὑποτρέχω states, “run or sail under the lee of, nautical t.t.…Ac 27:16.” The participle ὑποδραμόντες (Jupodramonte") has been taken temporally (“as we ran under the lee of”). While this could also be translated as a participle of means (“by running…”) this might suggest the ship was still under a greater degree of control by its crew than it probably was.
[27:16] 387 sn Cauda. This island was located south of Crete, about 23 mi (36 km) from where they began. There are various ways to spell the island’s name (e.g., Clauda, BDAG 546 s.v. Κλαῦδα).
[27:16] 388 sn The ship’s boat was a small rowboat, normally towed behind a ship in good weather rather than stowed on board. It was used for landings, to maneuver the ship for tacking, and to lay anchors (not a lifeboat in the modern sense, although it could have served as a means of escape for some of the sailors; see v. 30). See L. Casson, Ships and Seamanship in the Ancient World, 248f.
[27:17] 389 tn Grk “After hoisting it up, they…”; the referent (the ship’s crew) has been specified in the translation for clarity.
[27:17] 390 tn The participle ἄραντες (arantes) has been taken temporally.
[27:17] 391 tn Possibly “ropes” or “cables”; Grk “helps” (a word of uncertain meaning; probably a nautical technical term, BDAG 180 s.v. βοήθεια 2).
[27:17] 392 tn BDAG 308 s.v. ἐκπίπτω 2 states, “drift off course, run aground, nautical term εἴς τι on someth….on the Syrtis 27:17.”
[27:17] 393 tn That is, on the sandbars and shallows of the Syrtis.
[27:17] sn On the Syrtis. The Syrtis was the name of two gulfs on the North African coast (modern Libya), feared greatly by sailors because of their shifting sandbars and treacherous shallows. The Syrtis here is the so-called Great Syrtis, toward Cyrenaica. It had a horrible reputation as a sailors’ graveyard (Pliny, Natural History 5.26). Josephus (J. W. 2.16.4 [2.381]) says the name alone struck terror in those who heard it. It was near the famous Scylla and Charybdis mentioned in Homer’s Odyssey.
[27:17] 394 tn Or perhaps “mainsail.” The meaning of this word is uncertain. BDAG 927 s.v. σκεῦος 1 has “τὸ σκεῦος Ac 27:17 seems to be the kedge or driving anchor” while C. Maurer (TDNT 7:362) notes, “The meaning in Ac. 27:17: χαλάσαντες τὸ σκεῦος, is uncertain. Prob. the ref. is not so much to taking down the sails as to throwing the draganchor overboard to lessen the speed of the ship.” In spite of this L&N 6.1 states, “In Ac 27:17, for example, the reference of σκεῦος is generally understood to be the mainsail.” A reference to the sail is highly unlikely because in a storm of the force described in Ac 27:14, the sail would have been taken down and reefed immediately, to prevent its being ripped to shreds or torn away by the gale.
[27:18] 395 tn BDAG 980 s.v. σφόδρῶς states, “very much, greatly, violently…σφ. χειμάζεσθαι be violently beaten by a storm Ac 27:18.”
[27:18] 396 tn Or “jettisoning [the cargo]” (a nautical technical term). The words “the cargo” 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.
[27:18] sn The desperation of the sailors in throwing the cargo overboard is reminiscent of Jonah 1:5. At this point they were only concerned with saving themselves.
[27:19] 397 tn Or “rigging,” “tackle”; Grk “the ship’s things.” Here the more abstract “gear” is preferred to “rigging” or “tackle” as a translation for σκεῦος (skeuos) because in v. 40 the sailors are still able to raise the (fore)sail, which they could not have done if the ship’s rigging or tackle had been jettisoned here.
[27:20] 398 tn Grk “no small storm” = a very great storm.
[27:20] 399 tn Grk “no small storm pressing on us.” The genitive absolute construction with the participle ἐπικειμένου (epikeimenou) has been translated as parallel to the previous genitive absolute construction (which was translated as temporal). BDAG 373 s.v. ἐπίκειμαι 2.b states, “of impersonal force confront χειμῶνος ἐπικειμένου since a storm lay upon us Ac 27:20.” L&N 14.2, “‘the stormy weather did not abate in the least’ or ‘the violent storm continued’ Ac 27:20.” To this last was added the idea of “battering” from the notion of “pressing upon” inherent in ἐπίκειμαι (epikeimai).
[27:20] 400 tn Grk “finally all hope that we would be saved was abandoned.” The passive construction has been converted to an active one to simplify the translation. This represents a clearly secular use of the term σῴζω (swzw) in that it refers to deliverance from the storm. At this point those on board the ship gave up hope of survival.
[27:21] 401 tn Or “Since they had no desire to eat for a long time.” The genitive absolute construction with the participle ὑπαρχούσης (Juparcoush") has been translated as a causal adverbial participle. It could also be translated temporally (“When many of them had no desire to eat”). The translation of πολλῆς (pollhs) as a substantized adjective referring to the people on board the ship (“many of them”) rather than a period of time (“for a long time”; so most modern versions) follows BDAG 143 s.v. ἀσιτία, which has “πολλῆς ἀ. ὑπαρχούσης since almost nobody wanted to eat because of anxiety or seasickness…Ac 27:21.” This detail indicates how turbulent things were on board the ship.
[27:21] 402 tn Here τότε (tote) is redundant (pleonastic) according to BDAG 1012-13 s.v. τότε 2; thus it has not been translated.
[27:21] 403 tn Grk “standing up…said.” The participle σταθείς (staqeis) has been translated as a finite verb due to requirements of contemporary English style.
[27:21] 404 tn L&N 36.12 has “πειθαρχήσαντάς μοι μὴ ἀνάγεσθαι ἀπὸ τῆς Κρήτης ‘you should have listened to me and not have sailed from Crete’ Ac 27:21.”
[27:21] sn By saying “you should have listened to me and not put out to sea from Crete” Paul was not “rubbing it in,” but was reasserting his credibility before giving his next recommendation.
[27:21] 405 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
[27:21] 406 tn The infinitive κερδῆσαι (kerdhsai) has been translated as resultative.
[27:22] 407 tn The same verb is used for Paul’s original recommendation in Ac 27:9.
[27:22] 408 tn Grk “except the ship.” Here “but” is used to translate the improper preposition πλήν (plhn; see BDAG 826 s.v. πλήν 2) since an exception like this, where two different categories of objects are involved (people and a ship), is more naturally expressed in contemporary English with an adversative (“but”). The words “will be lost” are also supplied for clarity.
[27:22] sn The “prophecy” about the ship serves to underscore Paul’s credibility as an agent of God. Paul addressed his audience carefully and drew attention to the sovereign knowledge of God.
[27:23] 409 tn Grk “of whom I am.” The relative clause with its possessive was translated following L&N 15.86 s.v. παρίσταμαι.
[27:23] 411 tn Or “stood by me.” BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “approach, come τινί (to) someone…Ac 9:39; 27:23.”
[27:24] 412 tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.
[27:24] 413 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.
[27:24] 414 tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).
[27:24] 415 tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.
[27:24] sn The safety of all who are sailing with you. In a sense, Paul’s presence protects them all. For Luke, it serves as a picture of what the gospel does through Christ and through the one who brings the message.
[27:25] 416 tn BDAG 817 s.v. πιστεύω 1.c states, “w. pers. and thing added π. τινί τι believe someone with regard to someth….W. dat. of pers. and ὅτι foll…. πιστεύετέ μοι ὅτι ἐγὼ ἐν τῷ πατρί J 14:11a. Cp. 4:21; Ac 27:25.”
[27:26] 417 tn This is another use of δεῖ (dei) to indicate necessity (see also v. 24). Acts 28:1 shows the fulfillment of this.
[27:27] 418 tn Here “being driven” has been used to translate διαφέρω (diaferw) rather than “drifting,” because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. “Drifting” implies lack of control, but not necessarily rapid movement.
[27:27] 419 sn The Adriatic Sea. They were now somewhere between Crete and Malta.
[27:27] 420 tn Grk “suspected that some land was approaching them.” BDAG 876 s.v. προσάγω 2.a states, “lit. ὑπενόουν προσάγειν τινά αὐτοῖς χώραν they suspected that land was near (lit. ‘approaching them’) Ac 27:27.” Current English idiom would speak of the ship approaching land rather than land approaching the ship.
[27:28] 421 tn Grk “Heaving the lead, they found.” The participle βολίσαντες (bolisante") has been translated as a finite verb due to requirements of contemporary English style. See also BDAG 180 s.v. βολίζω. Although the term is used twice in this verse (and thus is technically not a NT hapax legomenon), it occurs nowhere else in the NT.
[27:28] 422 sn A fathom is about 6 feet or just under 2 meters (originally the length of a man’s outstretched arms). This was a nautical technical term for measuring the depth of water. Here it was about 120 ft (36 m).
[27:28] 423 tn L&N 15.12, “βραχὺ δὲ διαστήσαντες ‘when they had gone a little farther’ Ac 27:28.”
[27:28] 424 sn Here the depth was about 90 ft (27 m).
[27:29] 425 tn Grk “fearing.” The participle φοβούμενοι (foboumenoi) has been translated as a causal adverbial participle.
[27:29] 426 tn Grk “against a rough [rocky] place.” L&N 79.84 has “φοβούμενοί τε μή που κατὰ τραχεῖς τόποις ἐκπέσωμεν ‘we were afraid that we would run aground on the rocky coast’ Ac 27:29.”
[27:29] 427 tn Grk “throwing out…they.” The participle ῥίψαντες (rJiyante") has been translated as a finite verb due to requirements of contemporary English style.
[27:29] 428 tn BDAG 417 s.v. εὔχομαι 2 states, “wish…τὶ for someth.…Foll. by acc. and inf….Ac 27:29.” The other possible meaning for this term, “pray,” is given in BDAG 417 s.v. 1 and employed by a number of translations (NAB, NRSV, NIV). If this meaning is adopted here, then “prayed for day to come” must be understood metaphorically to mean “prayed that they would live to see the day,” or “prayed that it would soon be day.”
[27:29] 429 tn Grk “and wished for day to come about.”
[27:29] sn And wished for day to appear. The sailors were hoping to hold the ship in place until morning, when they could see what was happening and where they were.
[27:30] 430 tn BDAG 889 s.v. πρόφασις 2 states, “προφάσει ὡς under the pretext that, pretending that…Ac 27:30.” In other words, some of the sailors gave up hope that such efforts would work and instead attempted to escape while pretending to help.
[27:31] 431 sn See the note on the word centurion in 10:1.
[27:31] 432 sn The pronoun you is plural in Greek.
[27:32] 433 sn The soldiers cut the ropes. The centurion and the soldiers were now following Paul’s advice by cutting the ropes to prevent the sailors from escaping.
[27:32] 434 tn Or “let it fall away.” According to BDAG 308 s.v. ἐκπίπτω 1 and 2 the meaning of the verb in this verse could be either “fall away” or “drift away.” Either meaning is acceptable, and the choice between them depends almost entirely on how one reconstructs the scene. Since cutting the boat loose would in any case result in it drifting away (whether capsized or not), the meaning “drift away” as a nautical technical term has been used here.
[27:33] 435 tn BDAG 160 s.v. ἄχρι 1.b.α has “ἄ. οὗ ἡμέρα ἤμελλεν γίνεσθαι until the day began to dawn 27:33.”
[27:33] 436 tn Or “have waited anxiously.” Grk “waiting anxiously.” The participle προσδοκῶντες (prosdokwnte") has been translated as a finite verb due to requirements of contemporary English style.
[27:33] 437 tn Or “continued.”
[27:33] 438 tn Grk “having eaten nothing.” The participle προσλαβόμενοι (proslabomenoi) has been translated as a finite verb (with subject “you” supplied) due to requirements of contemporary English style.
[27:34] 439 tn Or “necessary.” BDAG 873-74 s.v. πρός 1 has “πρ. τῆς σωτηρίας in the interest of safety Ac 27:34”; L&N 27.18 has “‘therefore, I urge you to take some food, for this is important for your deliverance’ or ‘…for your survival’ Ac 27:34.”
[27:34] 440 tn Or “deliverance” (‘salvation’ in a nontheological sense).
[27:35] 441 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[27:35] 442 tn Grk “taking bread, gave thanks.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style.
[27:35] 443 tn Or “before them all,” but here this could be misunderstood to indicate a temporal sequence.
[27:35] 444 tn Grk “and breaking it, he began.” The participle κλάσας (klasas) has been translated as a finite verb due to requirements of contemporary English style.
[27:37] 445 tc One early ms (B) and an early version (sa) read “about seventy-six.” For discussion of how this variant probably arose, see F. F. Bruce, The Acts of the Apostles, 465.
[27:37] 446 sn This is a parenthetical note by the author.
[27:38] 447 tn Or “When they had eaten their fill.”
[27:39] 449 tn Or “observed,” “saw.”
[27:39] 450 tn Or “gulf” (BDAG 557 s.v. κόλπος 3).
[27:39] 451 sn A beach would refer to a smooth sandy beach suitable for landing.
[27:40] 452 tn That is, released. Grk “slipping…leaving.” The participles περιελόντες (perielonte") and εἴων (eiwn) have been translated as finite verbs due to requirements of contemporary English style.
[27:40] 453 tn The term is used of a ship’s anchor. (BDAG 12 s.v. ἄγκυρα a).
[27:40] 454 tn Grk “bands”; possibly “ropes.”
[27:40] 456 tn Grk “hoisting…they.” The participle ἐπάραντες (eparante") has been translated as a finite verb due to requirements of contemporary English style.
[27:40] 457 tn Grk “sail”; probably a reference to the foresail.
[27:40] 458 tn BDAG 533 s.v. κατέχω 7 states, “hold course, nautical t.t., intr….κατεῖχον εἰς τὸν αἰγιαλόν they headed for the beach Ac 27:40.”
[27:41] 459 tn Grk “fell upon a place of two seas.” The most common explanation for this term is that it refers to a reef or sandbar with the sea on both sides, as noted in BDAG 245 s.v. διθάλασσος: the “τόπος δ. Ac 27:41 is a semantic unit signifying a point (of land jutting out with water on both sides).” However, Greek had terms for a “sandbank” (θῖς [qis], ταινία [tainia]), a “reef” (ἑρμα [Jerma]), “strait” (στενόν [stenon]), “promontory” (ἀρωτήρον [arwthron]), and other nautical hazards, none of which are used by the author here. NEB here translates τόπον διθάλασσον (topon diqalasson) as “cross-currents,” a proposal close to that advanced by J. M. Gilchrist, “The Historicity of Paul’s Shipwreck,” JSNT 61 (1996): 29-51, who suggests the meaning is “a patch of cross-seas,” where the waves are set at an angle to the wind, a particular hazard for sailors. Thus the term most likely refers to some sort of adverse sea conditions rather than a topographical feature like a reef or sandbar.
[27:41] 460 tn Or “violence” (BDAG 175 s.v. βία a).
[27:42] 461 sn The soldiers’ plan was to kill the prisoners. The issue here was not cruelty, but that the soldiers would be legally responsible if any prisoners escaped and would suffer punishment themselves. So they were planning to do this as an act of self-preservation. See Acts 16:27 for a similar incident.
[27:42] 462 tn The participle ἐκκολυμβήσας (ekkolumbhsa") has been taken instrumentally.
[27:43] 463 sn See the note on the word centurion in 10:1.
[27:43] 464 tn Or “wanting to rescue Paul.”
[27:43] sn Thanks to the centurion who wanted to save Paul’s life, Paul was once more rescued from a potential human threat.
[27:43] 465 tn BDAG 347 s.v. I. ἔξειμι has “ἐπὶ τὴν γῆν get to land Ac 27:43.”
[27:44] 466 tn The words “were to follow” are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.
[27:44] 467 tn Or “boards” according to BDAG 913 s.v. σανίς.
[27:44] 468 tn Grk “on pieces from the ship”; that is, pieces of wreckage from the ship.
[27:44] sn Both the planks and pieces of the ship were for the weak or nonswimmers. The whole scene is a historical metaphor representing how listening to Paul and his message could save people.
[27:44] 469 tn Grk “And in this way it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[28:1] 470 tn Grk “We having been brought safely through” [to land] (same verb as 27:44). The word “shore” is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle διασωθέντες (diaswqente") has been taken temporally.
[28:1] 471 sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.
[28:1] map For location see JP4 A3.
[28:2] 472 tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”
[28:2] 473 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”
[28:2] 474 tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”
[28:4] 476 tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”
[28:4] 477 tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.
[28:4] 478 tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. δίκη 2 states, “Justice personified as a deity Ac 28:4”; L&N 12.27, “a goddess who personifies justice in seeking out and punishing the guilty – ‘the goddess Justice.’ ἡ δίκη ζῆν οὐκ εἴασεν ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered δίκη (dikh) “justice,” preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun “justice” was capitalized and the reflexive pronoun “herself” was supplied to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with δίκη.
[28:4] 479 sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.
[28:5] 480 tn BDAG 737 s.v. οὖν 4 indicates the particle has an adversative sense here: “but, however.”
[28:5] 481 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[28:5] 482 tn Grk “shaking the creature off…he suffered no harm.” The participle ἀποτινάξας (apotinaxa") has been translated as a finite verb due to requirements of contemporary English style.
[28:6] 483 tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.
[28:6] 484 tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.
[28:6] 485 tn The participle θεωρούντων (qewrountwn) has been taken temporally.
[28:6] 486 tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.
[28:6] 487 tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.
[28:6] 488 sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.
[28:7] 489 tn BDAG 798 s.v. περί 2.a.γ states, “of nearby places…τὰ περὶ τὸν τὸπον the region around the place Ac 28:7.” The presence of ἐκεῖνον (ekeinon) results in the translation “that place.”
[28:7] 490 tn That is, the chief Roman official. Several inscriptions have confirmed the use of πρῶτος (prwtos) as an administrative title used on the island of Malta for the highest Roman official. See further BDAG 852 s.v. Πόπλιος.
[28:8] 491 tn Grk “It happened that the father.” 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.
[28:8] 492 tn Grk “to whom Paul going in.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by a personal pronoun (“him”) and a new sentence begun here in the translation. The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[28:8] 493 tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.
[28:8] 494 sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.
[28:9] 495 tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”
[28:9] 496 sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.
[28:10] 497 tn Or “they also honored us greatly”; Grk “they also honored us with many honors” (an idiom).
[28:10] 498 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.” In this case the simpler English “sail” is more appropriate. The English participle “preparing” has also been supplied, since the provisioning of the ship would take place some time before the actual departure.
[28:10] 499 tn BDAG 384 s.v. ἐπιτίθημι 1.b has “give τινί τι someth. to someone…ἀναγομένοις τὰ πρὸς τὰς χρείας when we sailed they gave us what we needed Ac 28:10.”
[28:10] 500 sn They gave us all the supplies we needed. What they had lost in the storm and shipwreck was now replaced. Luke describes these pagans very positively.
[28:11] 501 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
[28:11] 502 tn Or “the ‘Twin Gods’”; Grk “the Dioscuri” (a joint name for the pagan deities Castor and Pollux).
[28:11] sn That had the ‘Heavenly Twins’ as its figurehead. The twin brothers Castor and Pollux, known collectively as the Dioscuri or ‘Heavenly Twins,’ were the twin sons of Zeus and Leda according to Greek mythology. The Alexandrian ship on which Paul and his companions sailed from Malta had a carved emblem or figurehead of these figures, and they would have been the patron deities of the vessel. Castor and Pollux were the “gods of navigation.” To see their stars was considered a good omen (Epictetus, Discourses 2.18.29; Lucian of Samosata, The Ship 9).
[28:11] 503 tn Or “as its emblem.”
[28:12] 504 tn Grk “And putting in.” The participle καταχθέντες (katacqente") has been translated as a finite verb due to requirements of contemporary English style. On the meaning of the participle, BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Συρακούσας Ac 28:12.” 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.
[28:12] 505 sn Syracuse was a city on the eastern coast of the island of Sicily. It was 75 mi (120 km) from Malta.
[28:13] 506 tc A few early
[28:13] 507 sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.
[28:13] 508 tn Grk “after one day, a south wind springing up, on the second day.” The genitive absolute construction with the participle ἐπιγενομένου (epigenomenou) has been translated as a clause with a finite verb due to requirements of contemporary English style.
[28:13] 509 sn Puteoli was a city on the western coast of Italy south of Rome. It was in the Bay of Naples some 220 mi (350 km) to the north of Rhegium. Here the voyage ended; the rest of the journey was by land.
[28:14] 510 tn Grk “where.” Because of the length and complexity of the Greek sentence, the relative pronoun (“where”) has been replaced with the demonstrative pronoun (“there”) and a new sentence begun here in the translation.
[28:14] 511 tn Grk “finding.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
[28:14] 512 sn That is, some fellow Christians.
[28:14] 513 map For location see JP4 A1.
[28:15] 514 sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.
[28:15] 515 sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).
[28:15] 516 sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.
[28:15] 517 tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.
[28:16] sn Allowed to live by himself. Paul continued to have a generous prison arrangement (cf. Acts 27:3).
