Kisah Para Rasul 13:1--20:38
Konteks13:1 Now there were these prophets and teachers in the church at Antioch: 1 Barnabas, Simeon called Niger, 2 Lucius the Cyrenian, 3 Manaen (a close friend of Herod 4 the tetrarch 5 from childhood 6 ) and Saul. 13:2 While they were serving 7 the Lord and fasting, the Holy Spirit said, “Set apart 8 for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted 9 and 10 prayed and placed their hands 11 on them, they sent them off.
13:4 So Barnabas and Saul, 12 sent out by the Holy Spirit, went down to Seleucia, 13 and from there they sailed to Cyprus. 14 13:5 When 15 they arrived 16 in Salamis, 17 they began to proclaim 18 the word of God in the Jewish synagogues. 19 (Now they also had John 20 as their assistant.) 21 13:6 When they had crossed over 22 the whole island as far as Paphos, 23 they found a magician, a Jewish false prophet named Bar-Jesus, 24 13:7 who was with the proconsul 25 Sergius Paulus, an intelligent man. The proconsul 26 summoned 27 Barnabas and Saul and wanted to hear 28 the word of God. 13:8 But the magician Elymas 29 (for that is the way his name is translated) 30 opposed them, trying to turn the proconsul 31 away from the faith. 13:9 But Saul (also known as Paul), 32 filled with the Holy Spirit, 33 stared straight 34 at him 13:10 and said, “You who are full of all deceit and all wrongdoing, 35 you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? 36 13:11 Now 37 look, the hand of the Lord is against 38 you, and you will be blind, unable to see the sun for a time!” Immediately mistiness 39 and darkness came over 40 him, and he went around seeking people 41 to lead him by the hand. 13:12 Then when the proconsul 42 saw what had happened, he believed, 43 because he was greatly astounded 44 at the teaching about 45 the Lord.
13:13 Then Paul and his companions put out to sea 46 from Paphos 47 and came to Perga 48 in Pamphylia, 49 but John 50 left them and returned to Jerusalem. 51 13:14 Moving on from 52 Perga, 53 they arrived at Pisidian Antioch, 54 and on the Sabbath day they went into 55 the synagogue 56 and sat down. 13:15 After the reading from the law and the prophets, 57 the leaders of the synagogue 58 sent them a message, 59 saying, “Brothers, 60 if you have any message 61 of exhortation 62 for the people, speak it.” 63 13:16 So Paul stood up, 64 gestured 65 with his hand and said,
“Men of Israel, 66 and you Gentiles who fear God, 67 listen: 13:17 The God of this people Israel 68 chose our ancestors 69 and made the people great 70 during their stay as foreigners 71 in the country 72 of Egypt, and with uplifted arm 73 he led them out of it. 13:18 For 74 a period of about forty years he put up with 75 them in the wilderness. 76 13:19 After 77 he had destroyed 78 seven nations 79 in the land of Canaan, he gave his people their land as an inheritance. 80 13:20 All this took 81 about four hundred fifty years. After this 82 he gave them judges until the time of 83 Samuel the prophet. 13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled 84 forty years. 13:22 After removing him, God 85 raised up 86 David their king. He testified about him: 87 ‘I have found David 88 the son of Jesse to be a man after my heart, 89 who will accomplish everything I want him to do.’ 90 13:23 From the descendants 91 of this man 92 God brought to Israel a Savior, Jesus, just as he promised. 93 13:24 Before 94 Jesus 95 arrived, John 96 had proclaimed a baptism for repentance 97 to all the people of Israel. 13:25 But while John was completing his mission, 98 he said repeatedly, 99 ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ 100 13:26 Brothers, 101 descendants 102 of Abraham’s family, 103 and those Gentiles among you who fear God, 104 the message 105 of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize 106 him, 107 and they fulfilled the sayings 108 of the prophets that are read every Sabbath by condemning 109 him. 110 13:28 Though 111 they found 112 no basis 113 for a death sentence, 114 they asked Pilate to have him executed. 13:29 When they had accomplished 115 everything that was written 116 about him, they took him down 117 from the cross 118 and placed him 119 in a tomb. 13:30 But God raised 120 him from the dead, 13:31 and 121 for many days he appeared to those who had accompanied 122 him from Galilee to Jerusalem. These 123 are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, 124 13:33 that this promise 125 God has fulfilled to us, their children, by raising 126 Jesus, as also it is written in the second psalm, ‘You are my Son; 127 today I have fathered you.’ 128 13:34 But regarding the fact that he has raised Jesus 129 from the dead, never 130 again to be 131 in a state of decay, God 132 has spoken in this way: ‘I will give you 133 the holy and trustworthy promises 134 made to David.’ 135 13:35 Therefore he also says in another psalm, 136 ‘You will not permit your Holy One 137 to experience 138 decay.’ 139 13:36 For David, after he had served 140 God’s purpose in his own generation, died, 141 was buried with his ancestors, 142 and experienced 143 decay, 13:37 but the one 144 whom God raised up did not experience 145 decay. 13:38 Therefore let it be known to you, brothers, that through this one 146 forgiveness of sins is proclaimed to you, 13:39 and by this one 147 everyone who believes is justified 148 from everything from which the law of Moses could not justify 149 you. 150 13:40 Watch out, 151 then, that what is spoken about by 152 the prophets does not happen to you:
13:41 ‘Look, you scoffers; be amazed and perish! 153
For I am doing a work in your days,
a work you would never believe, even if someone tells you.’” 154
13:42 As Paul and Barnabas 155 were going out, 156 the people 157 were urging 158 them to speak about these things 159 on the next Sabbath. 13:43 When the meeting of the synagogue 160 had broken up, 161 many of the Jews and God-fearing proselytes 162 followed Paul and Barnabas, who were speaking with them and were persuading 163 them 164 to continue 165 in the grace of God.
13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. 166 13:45 But when the Jews saw the crowds, they were filled with jealousy, 167 and they began to contradict 168 what Paul was saying 169 by reviling him. 170 13:46 Both Paul and Barnabas replied courageously, 171 “It was necessary to speak the word of God 172 to you first. Since you reject it and do not consider yourselves worthy 173 of eternal life, we 174 are turning to the Gentiles. 175 13:47 For this 176 is what the Lord has commanded us: ‘I have appointed 177 you to be a light 178 for the Gentiles, to bring salvation 179 to the ends of the earth.’” 180 13:48 When the Gentiles heard this, they began to rejoice 181 and praise 182 the word of the Lord, and all who had been appointed for eternal life 183 believed. 13:49 So the word of the Lord was spreading 184 through the entire region. 13:50 But the Jews incited 185 the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out 186 of their region. 13:51 So after they shook 187 the dust off their feet 188 in protest against them, they went to Iconium. 189 13:52 And the disciples were filled with joy 190 and with the Holy Spirit.
14:1 The same thing happened in Iconium 191 when Paul and Barnabas 192 went into the Jewish synagogue 193 and spoke in such a way that a large group 194 of both Jews and Greeks believed. 14:2 But the Jews who refused to believe 195 stirred up the Gentiles and poisoned their minds 196 against the brothers. 14:3 So they stayed there 197 for a considerable time, speaking out courageously for the Lord, who testified 198 to the message 199 of his grace, granting miraculous signs 200 and wonders to be performed through their hands. 14:4 But the population 201 of the city was divided; some 202 sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made 203 an attempt to mistreat 204 them and stone them, 205 14:6 Paul and Barnabas 206 learned about it 207 and fled to the Lycaonian cities of Lystra 208 and Derbe 209 and the surrounding region. 14:7 There 210 they continued to proclaim 211 the good news.
14:8 In 212 Lystra 213 sat a man who could not use his feet, 214 lame from birth, 215 who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul 216 stared 217 intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” 218 And the man 219 leaped up and began walking. 220 14:11 So when the crowds saw what Paul had done, they shouted 221 in the Lycaonian language, 222 “The gods have come down to us in human form!” 223 14:12 They began to call 224 Barnabas Zeus 225 and Paul Hermes, 226 because he was the chief speaker. 14:13 The priest of the temple 227 of Zeus, 228 located just outside the city, brought bulls 229 and garlands 230 to the city gates; he and the crowds wanted to offer sacrifices to them. 231 14:14 But when the apostles 232 Barnabas and Paul heard about 233 it, they tore 234 their clothes and rushed out 235 into the crowd, shouting, 236 14:15 “Men, why are you doing these things? We too are men, with human natures 237 just like you! We are proclaiming the good news to you, so that you should turn 238 from these worthless 239 things to the living God, who made the heaven, the earth, 240 the sea, and everything that is in them. 14:16 In 241 past 242 generations he allowed all the nations 243 to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, 244 by giving you rain from heaven 245 and fruitful seasons, satisfying you 246 with food and your hearts with joy.” 247 14:18 Even by saying 248 these things, they scarcely persuaded 249 the crowds not to offer sacrifice to them.
14:19 But Jews came from Antioch 250 and Iconium, 251 and after winning 252 the crowds over, they stoned 253 Paul and dragged him out of the city, presuming him to be dead. 14:20 But after the disciples had surrounded him, he got up and went back 254 into the city. On 255 the next day he left with Barnabas for Derbe. 256
14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, 257 to Iconium, 258 and to Antioch. 259 14:22 They strengthened 260 the souls of the disciples and encouraged them to continue 261 in the faith, saying, “We must enter the kingdom 262 of God through many persecutions.” 263 14:23 When they had appointed elders 264 for them in the various churches, 265 with prayer and fasting 266 they entrusted them to the protection 267 of the Lord in whom they had believed. 14:24 Then they passed through 268 Pisidia and came into Pamphylia, 269 14:25 and when they had spoken the word 270 in Perga, 271 they went down to Attalia. 272 14:26 From there they sailed back to Antioch, 273 where they had been commended 274 to the grace of God for the work they had now completed. 275 14:27 When they arrived and gathered the church together, they reported 276 all the things God 277 had done with them, and that he had opened a door 278 of faith for the Gentiles. 14:28 So they spent 279 considerable 280 time with the disciples.
15:1 Now some men came down from Judea 281 and began to teach the brothers, “Unless you are circumcised 282 according to the custom of Moses, you cannot be saved.” 15:2 When Paul and Barnabas had a major argument and debate 283 with them, the church 284 appointed Paul and Barnabas and some others from among them to go up to meet with 285 the apostles and elders in Jerusalem 286 about this point of disagreement. 287 15:3 So they were sent on their way by the church, and as they passed through both Phoenicia 288 and Samaria, they were relating at length 289 the conversion of the Gentiles and bringing great joy 290 to all the brothers. 15:4 When they arrived in Jerusalem, they were received 291 by the church and the apostles and the elders, and they reported 292 all the things God had done with them. 293 15:5 But some from the religious party of the Pharisees 294 who had believed stood up and said, “It is necessary 295 to circumcise the Gentiles 296 and to order them to observe 297 the law of Moses.”
15:6 Both the apostles and the elders met together to deliberate 298 about this matter. 15:7 After there had been much debate, 299 Peter stood up and said to them, “Brothers, you know that some time ago 300 God chose 301 me to preach to the Gentiles so they would hear the message 302 of the gospel 303 and believe. 304 15:8 And God, who knows the heart, 305 has testified 306 to them by giving them the Holy Spirit just as he did to us, 307 15:9 and he made no distinction 308 between them and us, cleansing 309 their hearts by faith. 15:10 So now why are you putting God to the test 310 by placing on the neck of the disciples a yoke 311 that neither our ancestors 312 nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through 313 the grace of the Lord Jesus, in the same way as they are.” 314
15:12 The whole group kept quiet 315 and listened to Barnabas and Paul while they explained all the miraculous signs 316 and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, 317 James replied, 318 “Brothers, listen to me. 15:14 Simeon 319 has explained 320 how God first concerned himself 321 to select 322 from among the Gentiles 323 a people for his name. 15:15 The 324 words of the prophets agree 325 with this, as it is written,
15:16 ‘After this 326 I 327 will return,
and I will rebuild the fallen tent 328 of David;
I will rebuild its ruins and restore 329 it,
15:17 so that the rest of humanity 330 may seek the Lord,
namely, 331 all the Gentiles 332 I have called to be my own,’ 333 says the Lord, 334 who makes these things 15:18 known 335 from long ago. 336
15:19 “Therefore I conclude 337 that we should not cause extra difficulty 338 for those among the Gentiles 339 who are turning to God, 15:20 but that we should write them a letter 340 telling them to abstain 341 from things defiled 342 by idols and from sexual immorality and from what has been strangled 343 and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times, 344 because he is read aloud 345 in the synagogues 346 every Sabbath.”
15:22 Then the apostles and elders, with the whole church, decided 347 to send men chosen from among them, Judas called Barsabbas and Silas, 348 leaders among the brothers, to Antioch 349 with Paul and Barnabas. 15:23 They sent this letter with them: 350
From the apostles 351 and elders, your brothers, 352 to the Gentile brothers and sisters 353 in Antioch, 354 Syria, 355 and Cilicia, greetings! 15:24 Since we have heard that some have gone out from among us with no orders from us and have confused 356 you, upsetting 357 your minds 358 by what they said, 359 15:25 we have unanimously 360 decided 361 to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who 362 have risked their lives 363 for the name of our Lord Jesus Christ. 364 15:27 Therefore we are sending 365 Judas and Silas 366 who will tell you these things themselves in person. 367 15:28 For it seemed best to the Holy Spirit and to us 368 not to place any greater burden on you than these necessary rules: 369 15:29 that you abstain from meat that has been sacrificed to idols 370 and from blood and from what has been strangled 371 and from sexual immorality. 372 If you keep yourselves from doing these things, 373 you will do well. Farewell. 374
15:30 So when they were dismissed, 375 they went down to Antioch, 376 and after gathering the entire group 377 together, they delivered the letter. 15:31 When they read it aloud, 378 the people 379 rejoiced at its encouragement. 380 15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. 381 15:33 After 382 they had spent some time there, 383 they were sent off in peace by the brothers to those who had sent them. 15:34 [[EMPTY]] 384 15:35 But Paul and Barnabas remained in Antioch, 385 teaching and proclaiming (along with many others) 386 the word of the Lord. 387
15:36 After some days Paul said to Barnabas, “Let’s return 388 and visit the brothers in every town where we proclaimed the word of the Lord 389 to see how they are doing.” 390 15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted 391 that they should not take along this one who had left them in Pamphylia 392 and had not accompanied them in the work. 15:39 They had 393 a sharp disagreement, 394 so that they parted company. Barnabas took along 395 Mark and sailed away to Cyprus, 396 15:40 but Paul chose Silas and set out, commended 397 to the grace of the Lord by the brothers and sisters. 398 15:41 He passed through Syria and Cilicia, strengthening 399 the churches.
16:1 He also came to Derbe 400 and to Lystra. 401 A disciple 402 named Timothy was there, the son of a Jewish woman who was a believer, 403 but whose father was a Greek. 404 16:2 The brothers in Lystra 405 and Iconium 406 spoke well 407 of him. 408 16:3 Paul wanted Timothy 409 to accompany him, and he took 410 him and circumcised 411 him because of the Jews who were in those places, 412 for they all knew that his father was Greek. 413 16:4 As they went through the towns, 414 they passed on 415 the decrees that had been decided on by the apostles and elders in Jerusalem 416 for the Gentile believers 417 to obey. 418 16:5 So the churches were being strengthened in the faith and were increasing in number every day. 419
16:6 They went through the region of Phrygia 420 and Galatia, 421 having been prevented 422 by the Holy Spirit from speaking the message 423 in the province of Asia. 424 16:7 When they came to 425 Mysia, 426 they attempted to go into Bithynia, 427 but the Spirit of Jesus did not allow 428 them to do this, 429 16:8 so they passed through 430 Mysia 431 and went down to Troas. 432 16:9 A 433 vision appeared to Paul during the night: A Macedonian man was standing there 434 urging him, 435 “Come over 436 to Macedonia 437 and help us!” 16:10 After Paul 438 saw the vision, we attempted 439 immediately to go over to Macedonia, 440 concluding that God had called 441 us to proclaim the good news to them.
16:11 We put out to sea 442 from Troas 443 and sailed a straight course 444 to Samothrace, 445 the next day to Neapolis, 446 16:12 and from there to Philippi, 447 which is a leading city of that district 448 of Macedonia, 449 a Roman colony. 450 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 451 and began to speak 452 to the women 453 who had assembled there. 454 16:14 A 455 woman named Lydia, a dealer in purple cloth 456 from the city of Thyatira, 457 a God-fearing woman, listened to us. 458 The Lord opened her heart to respond 459 to what Paul was saying. 16:15 After she and her household were baptized, she urged us, 460 “If 461 you consider me to be a believer in the Lord, 462 come and stay in my house.” And she persuaded 463 us.
16:16 Now 464 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. 465 She 466 brought her owners 467 a great profit by fortune-telling. 468 16:17 She followed behind Paul and us and kept crying out, 469 “These men are servants 470 of the Most High God, who are proclaiming to you the way 471 of salvation.” 472 16:18 She continued to do this for many days. But Paul became greatly annoyed, 473 and turned 474 and said to the spirit, “I command you in the name of Jesus Christ 475 to come out of her!” And it came out of her at once. 476 16:19 But when her owners 477 saw their hope of profit 478 was gone, they seized 479 Paul and Silas and dragged 480 them into the marketplace before the authorities. 16:20 When 481 they had brought them 482 before the magistrates, they said, “These men are throwing our city into confusion. 483 They are 484 Jews 16:21 and are advocating 485 customs that are not lawful for us to accept 486 or practice, 487 since we are 488 Romans.”
16:22 The crowd joined the attack 489 against them, and the magistrates tore the clothes 490 off Paul and Silas 491 and ordered them to be beaten with rods. 492 16:23 After they had beaten them severely, 493 they threw them into prison and commanded 494 the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell 495 and fastened their feet in the stocks. 496
16:25 About midnight Paul and Silas were praying 497 and singing hymns to God, 498 and the rest of 499 the prisoners were listening to them. 16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds 500 of all the prisoners came loose. 16:27 When the jailer woke up 501 and saw the doors of the prison standing open, 502 he drew his sword and was about to kill himself, 503 because he assumed 504 the prisoners had escaped. 16:28 But Paul called out loudly, 505 “Do not harm yourself, 506 for we are all here!” 16:29 Calling for lights, the jailer 507 rushed in and fell down 508 trembling at the feet of Paul and Silas. 16:30 Then he brought them outside 509 and asked, “Sirs, what must 510 I do to be saved?” 16:31 They replied, 511 “Believe 512 in the Lord Jesus 513 and you will be saved, you and your household.” 16:32 Then 514 they spoke the word of the Lord 515 to him, along with all those who were in his house. 16:33 At 516 that hour of the night he took them 517 and washed their wounds; 518 then 519 he and all his family 520 were baptized right away. 521 16:34 The jailer 522 brought them into his house and set food 523 before them, and he rejoiced greatly 524 that he had come to believe 525 in God, together with his entire household. 526 16:35 At daybreak 527 the magistrates 528 sent their police officers, 529 saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, 530 “The magistrates have sent orders 531 to release you. So come out now and go in peace.” 532 16:37 But Paul said to the police officers, 533 “They had us beaten in public 534 without a proper trial 535 – even though we are Roman citizens 536 – and they threw us 537 in prison. And now they want to send us away 538 secretly? Absolutely not! They 539 themselves must come and escort us out!” 540 16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas 541 were Roman citizens 542 16:39 and came 543 and apologized to them. After 544 they brought them out, they asked them repeatedly 545 to leave the city. 16:40 When they came out of the prison, they entered Lydia’s house, and when they saw the brothers, they encouraged them and then 546 departed.
17:1 After they traveled through 547 Amphipolis 548 and Apollonia, 549 they came to Thessalonica, 550 where there was a Jewish synagogue. 551 17:2 Paul went to the Jews in the synagogue, 552 as he customarily did, and on three Sabbath days he addressed 553 them from the scriptures, 17:3 explaining and demonstrating 554 that the Christ 555 had to suffer and to rise from the dead, 556 saying, 557 “This Jesus I am proclaiming to you is the Christ.” 558 17:4 Some of them were persuaded 559 and joined Paul and Silas, along with a large group 560 of God-fearing Greeks 561 and quite a few 562 prominent women. 17:5 But the Jews became jealous, 563 and gathering together some worthless men from the rabble in the marketplace, 564 they formed a mob 565 and set the city in an uproar. 566 They attacked Jason’s house, 567 trying to find Paul and Silas 568 to bring them out to the assembly. 569 17:6 When they did not find them, they dragged 570 Jason and some of the brothers before the city officials, 571 screaming, “These people who have stirred up trouble 572 throughout the world 573 have come here too, 17:7 and 574 Jason has welcomed them as guests! They 575 are all acting against Caesar’s 576 decrees, saying there is another king named 577 Jesus!” 578 17:8 They caused confusion among 579 the crowd and the city officials 580 who heard these things. 17:9 After 581 the city officials 582 had received bail 583 from Jason and the others, they released them.
17:10 The brothers sent Paul and Silas off to Berea 584 at once, during the night. When they arrived, 585 they went to the Jewish synagogue. 586 17:11 These Jews 587 were more open-minded 588 than those in Thessalonica, 589 for they eagerly 590 received 591 the message, examining 592 the scriptures carefully every day 593 to see if these things were so. 17:12 Therefore many of them believed, along with quite a few 594 prominent 595 Greek women and men. 17:13 But when the Jews from Thessalonica 596 heard that Paul had also proclaimed the word of God 597 in Berea, 598 they came there too, inciting 599 and disturbing 600 the crowds. 17:14 Then the brothers sent Paul away to the coast 601 at once, but Silas and Timothy remained in Berea. 602 17:15 Those who accompanied Paul escorted him as far as Athens, 603 and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. 604
17:16 While Paul was waiting for them in Athens, 605 his spirit was greatly upset 606 because he saw 607 the city was full of idols. 17:17 So he was addressing 608 the Jews and the God-fearing Gentiles 609 in the synagogue, 610 and in the marketplace every day 611 those who happened to be there. 17:18 Also some of the Epicurean 612 and Stoic 613 philosophers were conversing 614 with him, and some were asking, 615 “What does this foolish babbler 616 want to say?” Others said, “He seems to be a proclaimer of foreign gods.” 617 (They said this because he was proclaiming the good news about Jesus and the resurrection.) 618 17:19 So they took Paul and 619 brought him to the Areopagus, 620 saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things 621 to our ears, so we want to know what they 622 mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time 623 in nothing else than telling 624 or listening to something new.) 625
17:22 So Paul stood 626 before the Areopagus and said, “Men of Athens, I see that you are very religious 627 in all respects. 628 17:23 For as I went around and observed closely your objects of worship, 629 I even found an altar with this inscription: 630 ‘To an unknown god.’ Therefore what you worship without knowing it, 631 this I proclaim to you. 17:24 The God who made the world and everything in it, 632 who is 633 Lord of heaven and earth, does not live in temples made by human hands, 634 17:25 nor is he served by human hands, as if he needed anything, 635 because he himself gives life and breath and everything to everyone. 636 17:26 From one man 637 he made every nation of the human race 638 to inhabit the entire earth, 639 determining their set times 640 and the fixed limits of the places where they would live, 641 17:27 so that they would search for God and perhaps grope around 642 for him and find him, 643 though he is 644 not far from each one of us. 17:28 For in him we live and move about 645 and exist, as even some of your own poets have said, ‘For we too are his offspring.’ 646 17:29 So since we are God’s offspring, we should not think the deity 647 is like gold or silver or stone, an image 648 made by human 649 skill 650 and imagination. 651 17:30 Therefore, although God has overlooked 652 such times of ignorance, 653 he now commands all people 654 everywhere to repent, 655 17:31 because he has set 656 a day on which he is going to judge the world 657 in righteousness, by a man whom he designated, 658 having provided proof to everyone by raising 659 him from the dead.”
17:32 Now when they heard about 660 the resurrection from the dead, some began to scoff, 661 but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. 662 17:34 But some people 663 joined him 664 and believed. Among them 665 were Dionysius, who was a member of the Areopagus, 666 a woman 667 named Damaris, and others with them.
18:1 After this 668 Paul 669 departed from 670 Athens 671 and went to Corinth. 672 18:2 There he 673 found 674 a Jew named Aquila, 675 a native of Pontus, 676 who had recently come from Italy with his wife Priscilla, because Claudius 677 had ordered all the Jews to depart from 678 Rome. 679 Paul approached 680 them, 18:3 and because he worked at the same trade, he stayed with them and worked with them 681 (for they were tentmakers 682 by trade). 683 18:4 He addressed 684 both Jews and Greeks in the synagogue 685 every Sabbath, attempting to persuade 686 them.
18:5 Now when Silas and Timothy arrived 687 from Macedonia, 688 Paul became wholly absorbed with proclaiming 689 the word, testifying 690 to the Jews that Jesus was the Christ. 691 18:6 When they opposed him 692 and reviled him, 693 he protested by shaking out his clothes 694 and said to them, “Your blood 695 be on your own heads! I am guiltless! 696 From now on I will go to the Gentiles!” 18:7 Then Paul 697 left 698 the synagogue 699 and went to the house of a person named Titius Justus, a Gentile who worshiped God, 700 whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, 701 believed in the Lord together with his entire household, and many of the Corinthians who heard about it 702 believed and were baptized. 18:9 The Lord said to Paul by a vision 703 in the night, 704 “Do not be afraid, 705 but speak and do not be silent, 18:10 because I am with you, and no one will assault 706 you to harm 707 you, because I have many people in this city.” 18:11 So he stayed there 708 a year and six months, teaching the word of God among them. 709
18:12 Now while Gallio 710 was proconsul 711 of Achaia, 712 the Jews attacked Paul together 713 and brought him before the judgment seat, 714 18:13 saying, “This man is persuading 715 people to worship God in a way contrary to 716 the law!” 18:14 But just as Paul was about to speak, 717 Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, 718 I would have been justified in accepting the complaint 719 of you Jews, 720 18:15 but since it concerns points of disagreement 721 about words and names and your own law, settle 722 it yourselves. I will not be 723 a judge of these things!” 18:16 Then he had them forced away 724 from the judgment seat. 725 18:17 So they all seized Sosthenes, the president of the synagogue, 726 and began to beat 727 him in front of the judgment seat. 728 Yet none of these things were of any concern 729 to Gallio.
18:18 Paul, after staying 730 many more days in Corinth, 731 said farewell to 732 the brothers and sailed away to Syria accompanied by 733 Priscilla and Aquila. 734 He 735 had his hair cut off 736 at Cenchrea 737 because he had made a vow. 738 18:19 When they reached Ephesus, 739 Paul 740 left Priscilla and Aquila 741 behind there, but he himself went 742 into the synagogue 743 and addressed 744 the Jews. 18:20 When they asked him to stay longer, he would not consent, 745 18:21 but said farewell to 746 them and added, 747 “I will come back 748 to you again if God wills.” 749 Then 750 he set sail from Ephesus, 18:22 and when he arrived 751 at Caesarea, 752 he went up and greeted 753 the church at Jerusalem 754 and then went down to Antioch. 755 18:23 After he spent 756 some time there, Paul left and went through the region of Galatia 757 and Phrygia, 758 strengthening all the disciples.
18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. 759 He was an eloquent speaker, 760 well-versed 761 in the scriptures. 18:25 He had been instructed in 762 the way of the Lord, and with great enthusiasm 763 he spoke and taught accurately the facts 764 about Jesus, although he knew 765 only the baptism of John. 18:26 He began to speak out fearlessly 766 in the synagogue, 767 but when Priscilla and Aquila 768 heard him, they took him aside 769 and explained the way of God to him more accurately. 18:27 When Apollos 770 wanted to cross over to Achaia, 771 the brothers encouraged 772 him 773 and wrote to the disciples to welcome him. When he arrived, he 774 assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously 775 in public debate, 776 demonstrating from the scriptures that the Christ 777 was Jesus. 778
19:1 While 779 Apollos was in Corinth, 780 Paul went through the inland 781 regions 782 and came to Ephesus. 783 He 784 found some disciples there 785 19:2 and said to them, “Did you receive the Holy Spirit when you believed?” 786 They replied, 787 “No, we have not even 788 heard that there is a Holy Spirit.” 19:3 So Paul 789 said, “Into what then were you baptized?” “Into John’s baptism,” they replied. 790 19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, 791 that is, in Jesus.” 19:5 When they heard this, they were baptized in the name of the Lord Jesus, 19:6 and when Paul placed 792 his hands on them, the Holy Spirit came 793 upon them, and they began to speak 794 in tongues and to prophesy. 795 19:7 (Now there were about twelve men in all.) 796
19:8 So Paul 797 entered 798 the synagogue 799 and spoke out fearlessly 800 for three months, addressing 801 and convincing 802 them about the kingdom of God. 803 19:9 But when 804 some were stubborn 805 and refused to believe, reviling 806 the Way 807 before the congregation, he left 808 them and took the disciples with him, 809 addressing 810 them every day 811 in the lecture hall 812 of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, 813 both Jews and Greeks, heard the word of the Lord. 814
19:11 God was performing extraordinary 815 miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body 816 were brought 817 to the sick, their diseases left them and the evil spirits went out of them. 818 19:13 But some itinerant 819 Jewish exorcists tried to invoke the name 820 of the Lord Jesus over those who were possessed by 821 evil spirits, saying, “I sternly warn 822 you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named 823 Sceva, a Jewish high priest, were doing this.) 824 19:15 But the evil spirit replied to them, 825 “I know about Jesus 826 and I am acquainted with 827 Paul, but who are you?” 828 19:16 Then the man who was possessed by 829 the evil spirit jumped on 830 them and beat them all into submission. 831 He prevailed 832 against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, 833 both Jews and Greeks; fear came over 834 them all, and the name of the Lord Jesus was praised. 835 19:18 Many of those who had believed came forward, 836 confessing and making their deeds known. 837 19:19 Large numbers 838 of those who had practiced magic 839 collected their books 840 and burned them up in the presence of everyone. 841 When 842 the value of the books was added up, it was found to total fifty thousand silver coins. 843 19:20 In this way the word of the Lord 844 continued to grow in power 845 and to prevail. 846
19:21 Now after all these things had taken place, 847 Paul resolved 848 to go to Jerusalem, 849 passing through Macedonia 850 and Achaia. 851 He said, 852 “After I have been there, I must also see Rome.” 853 19:22 So after sending 854 two of his assistants, 855 Timothy and Erastus, to Macedonia, 856 he himself stayed on for a while in the province of Asia. 857
19:23 At 858 that time 859 a great disturbance 860 took place concerning the Way. 861 19:24 For a man named Demetrius, a silversmith who made silver shrines 862 of Artemis, 863 brought a great deal 864 of business 865 to the craftsmen. 19:25 He gathered 866 these 867 together, along with the workmen in similar trades, 868 and said, “Men, you know that our prosperity 869 comes from this business. 19:26 And you see and hear that this Paul has persuaded 870 and turned away 871 a large crowd, 872 not only in Ephesus 873 but in practically all of the province of Asia, 874 by saying 875 that gods made by hands are not gods at all. 876 19:27 There is danger not only that this business of ours will come into disrepute, 877 but also that the temple of the great goddess Artemis 878 will be regarded as nothing, 879 and she whom all the province of Asia 880 and the world worship will suffer the loss of her greatness.” 881
19:28 When 882 they heard 883 this they became enraged 884 and began to shout, 885 “Great is Artemis 886 of the Ephesians!” 19:29 The 887 city was filled with the uproar, 888 and the crowd 889 rushed to the theater 890 together, 891 dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions. 19:30 But when Paul wanted to enter the public assembly, 892 the disciples would not let him. 19:31 Even some of the provincial authorities 893 who were his friends sent 894 a message 895 to him, urging him not to venture 896 into the theater. 19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. 897 19:33 Some of the crowd concluded 898 it was about 899 Alexander because the Jews had pushed him to the front. 900 Alexander, gesturing 901 with his hand, was wanting to make a defense 902 before the public assembly. 903 19:34 But when they recognized 904 that he was a Jew, they all shouted in unison, 905 “Great is Artemis 906 of the Ephesians!” for about two hours. 907 19:35 After the city secretary 908 quieted the crowd, he said, “Men of Ephesus, what person 909 is there who does not know that the city of the Ephesians is the keeper 910 of the temple of the great Artemis 911 and of her image that fell from heaven? 912 19:36 So because these facts 913 are indisputable, 914 you must keep quiet 915 and not do anything reckless. 916 19:37 For you have brought these men here who are neither temple robbers 917 nor blasphemers of our goddess. 918 19:38 If then Demetrius and the craftsmen who are with him have a complaint 919 against someone, the courts are open 920 and there are proconsuls; let them bring charges against one another there. 921 19:39 But if you want anything in addition, 922 it will have to be settled 923 in a legal assembly. 924 19:40 For 925 we are in danger of being charged with rioting 926 today, since there is no cause we can give to explain 927 this disorderly gathering.” 928 19:41 After 929 he had said 930 this, 931 he dismissed the assembly. 932
20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging 933 them and saying farewell, 934 he left to go to Macedonia. 935 20:2 After he had gone through those regions 936 and spoken many words of encouragement 937 to the believers there, 938 he came to Greece, 939 20:3 where he stayed 940 for three months. Because the Jews had made 941 a plot 942 against him as he was intending 943 to sail 944 for Syria, he decided 945 to return through Macedonia. 946 20:4 Paul 947 was accompanied by Sopater son of Pyrrhus from Berea, 948 Aristarchus and Secundus from Thessalonica, 949 Gaius 950 from Derbe, 951 and Timothy, as well as Tychicus and Trophimus from the province of Asia. 952 20:5 These had gone on ahead 953 and were waiting for us in Troas. 954 20:6 We 955 sailed away from Philippi 956 after the days of Unleavened Bread, 957 and within five days 958 we came to the others 959 in Troas, 960 where we stayed for seven days. 20:7 On the first day 961 of the week, when we met 962 to break bread, Paul began to speak 963 to the people, and because he intended 964 to leave the next day, he extended 965 his message until midnight. 20:8 (Now there were many lamps 966 in the upstairs room where we were meeting.) 967 20:9 A young man named Eutychus, who was sitting in the window, 968 was sinking 969 into a deep sleep while Paul continued to speak 970 for a long time. Fast asleep, 971 he fell down from the third story and was picked up dead. 20:10 But Paul went down, 972 threw himself 973 on the young man, 974 put his arms around him, 975 and said, “Do not be distressed, for he is still alive!” 976 20:11 Then Paul 977 went back upstairs, 978 and after he had broken bread and eaten, he talked with them 979 a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly 980 comforted.
20:13 We went on ahead 981 to the ship and put out to sea 982 for Assos, 983 intending 984 to take Paul aboard there, for he had arranged it this way. 985 He 986 himself was intending 987 to go there by land. 988 20:14 When he met us in Assos, 989 we took him aboard 990 and went to Mitylene. 991 20:15 We set sail 992 from there, and on the following day we arrived off Chios. 993 The next day we approached 994 Samos, 995 and the day after that we arrived at Miletus. 996 20:16 For Paul had decided to sail past Ephesus 997 so as not to spend time 998 in the province of Asia, 999 for he was hurrying 1000 to arrive in Jerusalem, 1001 if possible, 1002 by the day of Pentecost. 20:17 From Miletus 1003 he sent a message 1004 to Ephesus, telling the elders of the church to come to him. 1005
20:18 When they arrived, he said to them, “You yourselves know how I lived 1006 the whole time I was with you, from the first day I set foot 1007 in the province of Asia, 1008 20:19 serving the Lord with all humility 1009 and with tears, and with the trials that happened to me because of the plots 1010 of the Jews. 20:20 You know that I did not hold back from proclaiming 1011 to you anything that would be helpful, 1012 and from teaching you publicly 1013 and from house to house, 20:21 testifying 1014 to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 1015 20:22 And now, 1016 compelled 1017 by the Spirit, I am going to Jerusalem 1018 without knowing what will happen to me there, 1019 20:23 except 1020 that the Holy Spirit warns 1021 me in town after town 1022 that 1023 imprisonment 1024 and persecutions 1025 are waiting for me. 20:24 But I do not consider my life 1026 worth anything 1027 to myself, so that 1028 I may finish my task 1029 and the ministry that I received from the Lord Jesus, to testify to the good news 1030 of God’s grace.
20:25 “And now 1031 I know that none 1032 of you among whom I went around proclaiming the kingdom 1033 will see me 1034 again. 20:26 Therefore I declare 1035 to you today that I am innocent 1036 of the blood of you all. 1037 20:27 For I did not hold back from 1038 announcing 1039 to you the whole purpose 1040 of God. 20:28 Watch out for 1041 yourselves and for all the flock of which 1042 the Holy Spirit has made you overseers, 1043 to shepherd the church of God 1044 that he obtained 1045 with the blood of his own Son. 1046 20:29 I know that after I am gone 1047 fierce wolves 1048 will come in among you, not sparing the flock. 20:30 Even from among your own group 1049 men 1050 will arise, teaching perversions of the truth 1051 to draw the disciples away after them. 20:31 Therefore be alert, 1052 remembering that night and day for three years I did not stop warning 1053 each one of you with tears. 20:32 And now I entrust 1054 you to God and to the message 1055 of his grace. This message 1056 is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired 1057 no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine 1058 provided for my needs and the needs of those who were with me. 20:35 By all these things, 1059 I have shown you that by working in this way we must help 1060 the weak, 1061 and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” 1062
20:36 When 1063 he had said these things, he knelt down 1064 with them all and prayed. 20:37 They all began to weep loudly, 1065 and hugged 1066 Paul and kissed him, 1067 20:38 especially saddened 1068 by what 1069 he had said, that they were not going to see him 1070 again. Then they accompanied 1071 him to the ship.
[13:1] 1 sn Antioch was a city in Syria (not Antioch in Pisidia).
[13:1] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[13:1] 2 sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”
[13:1] 3 sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.
[13:1] 4 sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4
[13:1] 5 tn Or “the governor.”
[13:1] sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.
[13:1] 6 tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”
[13:2] 7 tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.
[13:3] 9 tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.
[13:3] 10 tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.
[13:3] 11 sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.
[13:4] 12 tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
[13:4] 13 sn Seleucia was the port city of Antioch in Syria.
[13:4] 14 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
[13:5] 15 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[13:5] 16 tn The participle γενόμενοι (genomenoi) is taken temporally.
[13:5] 17 sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.
[13:5] 18 tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.
[13:5] 19 sn See the note on synagogue in 6:9.
[13:5] 20 sn John refers here to John Mark (see Acts 12:25).
[13:5] 21 tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.
[13:5] sn This is a parenthetical note by the author.
[13:6] 22 tn Or “had passed through,” “had traveled through.”
[13:6] 23 sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.
[13:6] 24 sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.
[13:7] 25 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[13:7] 26 tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.
[13:7] 27 tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
[13:7] 28 sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.
[13:8] 29 tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.
[13:8] 30 sn A parenthetical note by the author.
[13:8] 31 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[13:9] 32 sn A parenthetical note by the author.
[13:9] 33 sn This qualifying clause in the narrative indicates who represented God in the dispute.
[13:9] 34 tn Or “gazed intently.”
[13:10] 35 tn Or “unscrupulousness.”
[13:10] 36 sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.
[13:11] 37 tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[13:11] 38 tn Grk “upon,” but in a negative sense.
[13:11] 39 sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.
[13:11] 41 tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”
[13:12] 42 sn See the note on proconsul in v. 8.
[13:12] 43 sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).
[13:12] 44 tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.
[13:12] 45 tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).
[13:13] 46 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
[13:13] 47 sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.
[13:13] 48 sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).
[13:13] 49 sn Pamphylia was a province in the southern part of Asia Minor.
[13:13] 50 sn That is, John Mark.
[13:13] 51 sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).
[13:13] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:14] 52 tn Or “Passing by.”
[13:14] 53 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
[13:14] 54 tn Or “at Antioch in Pisidia.”
[13:14] sn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.
[13:14] map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.
[13:14] 55 tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[13:14] 56 sn See the note on synagogue in 6:9.
[13:15] 57 sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.
[13:15] 58 tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.
[13:15] 59 tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
[13:15] 60 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
[13:15] 62 tn Or “encouragement.”
[13:16] 64 tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.
[13:16] 66 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.
[13:16] 67 tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.
[13:17] 68 tn Or “people of Israel.”
[13:17] 69 tn Or “forefathers”; Grk “fathers.”
[13:17] sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.
[13:17] 70 tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.
[13:17] 71 tn Or “as resident aliens.”
[13:17] 73 sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.
[13:18] 74 tn Grk “And for.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[13:18] 75 tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).
[13:19] 77 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[13:19] 78 tn The participle καθελών (kaqelwn) is taken temporally.
[13:19] 79 sn Seven nations. See Deut 7:1.
[13:19] 80 tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.
[13:20] 81 tn The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).
[13:20] 82 tn Grk “And after these things.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[13:20] 83 tn The words “the time of” are not in the Greek text, but are implied.
[13:21] 84 tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).
[13:22] 85 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[13:22] 86 sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.
[13:22] 87 tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).
[13:22] 88 sn A quotation from Ps 89:20.
[13:22] 89 sn A quotation from 1 Sam 13:14.
[13:22] 90 tn Or “who will perform all my will,” “who will carry out all my wishes.”
[13:23] 91 tn Or “From the offspring”; Grk “From the seed.”
[13:23] sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.
[13:23] 92 sn The phrase this man is in emphatic position in the Greek text.
[13:23] 93 tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.
[13:23] sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.
[13:24] 94 tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.
[13:24] 95 tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.
[13:24] 96 sn John refers here to John the Baptist.
[13:24] 97 tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.
[13:25] 99 tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.
[13:25] 100 tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.
[13:26] 101 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
[13:26] 104 tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.
[13:27] 106 tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.
[13:27] 107 tn Grk “this one.”
[13:27] 108 tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”
[13:27] sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.
[13:27] 109 tn The participle κρίναντες (krinante") is instrumental here.
[13:27] 110 tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[13:28] 111 tn Grk “And though.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[13:28] 112 tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.
[13:28] 113 sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.
[13:28] 114 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
[13:29] 115 tn Or “carried out.”
[13:29] 116 sn That is, everything that was written in OT scripture.
[13:29] 117 tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.
[13:29] 118 tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
[13:29] 119 tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[13:30] 120 sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.
[13:31] 121 tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.
[13:31] 122 sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.
[13:31] 123 tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.
[13:32] 124 tn Or “to our forefathers”; Grk “the fathers.”
[13:33] 125 tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.
[13:33] sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).
[13:33] 126 tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.
[13:33] sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).
[13:33] 127 sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.
[13:33] 128 tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”
[13:33] sn A quotation from Ps 2:7.
[13:34] 129 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:34] 130 tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.
[13:34] 131 tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.
[13:34] 132 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[13:34] 133 tn The pronoun “you” is plural here. The promises of David are offered to the people.
[13:34] 134 tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.
[13:34] 135 sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.
[13:35] 136 tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.
[13:35] 137 tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.
[13:35] 138 tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”
[13:35] 139 sn A quotation from Ps 16:10.
[13:36] 140 tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.
[13:36] 141 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
[13:36] 142 tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
[13:36] 143 tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.
[13:37] 144 sn The one whom God raised up refers to Jesus.
[13:37] 145 tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”
[13:38] 146 tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.
[13:39] 147 sn This one refers here to Jesus.
[13:39] 148 tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.
[13:39] 149 tn Or “could not free.”
[13:39] 150 tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.
[13:40] 151 sn The speech closes with a warning, “Watch out,” that also stresses culpability.
[13:41] 154 sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.
[13:42] 155 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[13:42] 156 tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.
[13:42] 157 tn Grk “they”; the referent (the people) has been specified in the translation for clarity.
[13:42] 158 tn Or “begging,” “inviting.”
[13:43] 160 sn See the note on synagogue in 6:9.
[13:43] 161 tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”
[13:43] 162 tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.
[13:43] 163 tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.
[13:43] 164 tn Grk “who, as they were speaking with them, were persuading them.”
[13:43] 165 tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.
[13:44] 166 tc Most
[13:44] sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in vv. 48 and 49; Acts 8:25; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[13:45] 167 sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.
[13:45] 168 tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.
[13:45] 169 tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.
[13:45] 170 tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.
[13:46] 171 tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.
[13:46] 172 tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.
[13:46] 173 tn Or “and consider yourselves unworthy.”
[13:46] 174 tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.
[13:46] 175 sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.
[13:47] 176 tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.
[13:47] 177 tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).
[13:47] 178 sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.
[13:47] 179 tn Grk “that you should be for salvation,” but more simply “to bring salvation.”
[13:47] 180 sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)
[13:48] 181 tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.
[13:48] 182 tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.
[13:48] 183 sn Note the contrast to v. 46 in regard to eternal life.
[13:49] 184 tn BDAG 239 s.v. διαφέρω 1 has “spread” for διαφέρετο (diafereto) in connection with a teaching. This is the first summary since Acts 9:31.
[13:50] 185 tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.
[13:50] 186 tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).
[13:51] 187 tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).
[13:51] 188 sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.
[13:51] 189 sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.
[13:52] 190 sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.
[14:1] 191 sn Iconium. See the note in 13:51.
[14:1] 192 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[14:1] 193 sn See the note on synagogue in 6:9.
[14:1] 194 tn Or “that a large crowd.”
[14:2] 195 tn Or “who would not believe.”
[14:2] 196 tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”
[14:3] 197 tn The word “there” is not in the Greek text, but is implied.
[14:3] 198 sn The Lord testified to the message by granting the signs described in the following clause.
[14:3] 200 tn Here the context indicates the miraculous nature of the signs mentioned.
[14:4] 201 tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").
[14:4] 202 tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.
[14:5] 203 tn Grk “So there came about an attempt” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[14:5] 204 tn On this verb see BDAG 1022 s.v. ὑβρίζω.
[14:5] 205 tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.
[14:6] 206 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[14:6] 207 tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.
[14:6] 208 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.
[14:6] map For location see JP1 E2; JP2 E2; JP3 E2.
[14:6] 209 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
[14:6] map For location see JP1 E2; JP2 E2; JP3 E2.
[14:7] 210 tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.
[14:7] 211 tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.
[14:8] 212 tn Grk “And in.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[14:8] 213 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
[14:8] map For location see JP1 E2; JP2 E2; JP3 E2.
[14:8] 214 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
[14:8] 215 tn Grk “lame from his mother’s womb” (an idiom).
[14:8] sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.
[14:9] 216 tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.
[14:10] 218 tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”
[14:10] 219 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[14:10] 220 tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.
[14:11] 221 tn Grk “they lifted up their voice” (an idiom).
[14:11] 222 tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.
[14:11] 223 tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”
[14:11] sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.
[14:12] 224 tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.
[14:12] 225 sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
[14:12] 226 sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).
[14:13] 227 tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.
[14:13] 228 sn See the note on Zeus in the previous verse.
[14:13] sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.
[14:13] 231 tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.
[14:14] 232 sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.
[14:14] 233 tn The participle ἀκούσαντες (akousante") is taken temporally.
[14:14] 234 tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).
[14:14] 235 tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”
[14:14] 236 tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.
[14:14] sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.
[14:15] 237 tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.
[14:15] 238 tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.
[14:15] 239 tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.
[14:15] 240 tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[14:16] 241 tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.
[14:16] 242 tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.
[14:16] 243 tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.
[14:17] 244 tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.
[14:17] 245 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[14:17] 246 tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”
[14:17] 247 sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).
[14:18] 248 tn The participle λέγοντες (legontes) is regarded as indicating means.
[14:18] 249 tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.
[14:19] 250 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
[14:19] map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.
[14:19] 251 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).
[14:19] 252 tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).
[14:19] 253 tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.
[14:20] 254 tn Grk “and entered”; the word “back” is not in the Greek text but is implied.
[14:20] 255 tn Grk “And on.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[14:20] 256 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.
[14:20] map For location see JP1 E2; JP2 E2; JP3 E2.
[14:21] 257 sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.
[14:21] map For location see JP1 E2; JP2 E2; JP3 E2.
[14:21] 258 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.
[14:21] 259 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
[14:21] map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.
[14:22] 260 tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”
[14:22] 261 sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”
[14:22] 262 sn This reference to the kingdom of God clearly refers to its future arrival.
[14:22] 263 tn Or “sufferings.”
[14:23] 264 sn Appointed elders. See Acts 20:17.
[14:23] 265 tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.
[14:23] 266 tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.
[14:23] 267 tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.
[14:24] 268 tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielqonte") has been translated as a finite verb due to requirements of contemporary English style.
[14:24] 269 sn Pamphylia was a province along the southern coast of Asia Minor.
[14:25] 271 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
[14:25] 272 sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.
[14:26] 273 sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).
[14:26] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[14:26] 274 tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.
[14:26] 275 tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.
[14:27] 276 tn Or “announced.”
[14:27] 277 sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.
[14:27] 278 sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.
[14:28] 279 tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton cronon) which is the case here.
[14:28] 280 tn Grk “no little (time)” (an idiom).
[15:1] 281 sn That is, they came down from Judea to Antioch in Syria.
[15:1] 282 tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.
[15:1] sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.
[15:2] 283 tn Grk “no little argument and debate” (an idiom).
[15:2] 284 tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.
[15:2] 285 tn Grk “go up to,” but in this context a meeting is implied.
[15:2] 286 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:2] 287 tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.
[15:3] 288 sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.
[15:3] 289 tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.
[15:3] 290 tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”
[15:4] 291 tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.
[15:4] 293 tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.
[15:5] 294 sn See the note on Pharisee in 5:34.
[15:5] 295 sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.
[15:5] 296 tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.
[15:6] 298 tn The translation for ἰδεῖν (idein) in this verse is given by BDAG 279-80 s.v. εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.
[15:7] 299 tn Or “discussion.” This term is repeated from v. 2.
[15:7] 300 tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”
[15:7] 301 sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.
[15:7] 303 tn Or “of the good news.”
[15:7] 304 tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.
[15:8] 305 sn The expression who knows the heart means “who knows what people think.”
[15:8] 306 tn Or “has borne witness.”
[15:8] 307 sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.
[15:9] 308 tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”
[15:10] 310 tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.
[15:10] 311 sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.
[15:10] 312 tn Or “forefathers”; Grk “fathers.”
[15:11] 314 tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”
[15:11] sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.
[15:12] 315 tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”
[15:12] 316 tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.
[15:13] 317 tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”
[15:13] 318 tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.
[15:14] 319 sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.
[15:14] 320 tn Or “reported,” “described.”
[15:14] 321 tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”
[15:14] 322 tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.
[15:14] 323 sn In the Greek text the expression “from among the Gentiles” is in emphatic position.
[15:15] 324 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[15:15] 325 sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).
[15:16] 326 tn Grk “After these things.”
[15:16] 327 sn The first person pronoun I refers to God and his activity. It is God who is doing this.
[15:16] 328 tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).
[15:16] 329 tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.
[15:17] 330 tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.
[15:17] 331 tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.
[15:17] 332 tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).
[15:17] sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.
[15:17] 333 tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.
[15:17] 334 sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.
[15:18] 335 sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.
[15:18] 336 sn An allusion to Isa 45:21.
[15:19] 337 tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.
[15:19] 338 tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).
[15:19] 339 tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).
[15:20] 340 tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.
[15:20] 341 tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).
[15:20] sn Telling them to abstain. These restrictions are not on matters of salvation, but are given as acts of sensitivity to their Jewish brethren, as v. 21 makes clear. Another example of such sensitivity is seen in 1 Cor 10:14-11:1.
[15:20] 343 sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).
[15:21] 344 tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.
[15:21] 345 tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.
[15:21] 346 sn See the note on synagogue in 6:9.
[15:22] 347 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
[15:22] 348 sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).
[15:22] 349 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:22] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[15:23] 350 tn Grk “writing by their hand” (an idiom for sending a letter).
[15:23] 351 tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[15:23] 352 tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.
[15:23] 353 tn Grk “to the brothers who are from the Gentiles.”
[15:23] 354 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:23] 355 tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[15:24] 356 tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”
[15:24] 357 tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”
[15:24] 359 tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”
[15:25] 360 tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.
[15:25] 361 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
[15:26] 362 tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”
[15:26] 363 tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.
[15:26] 364 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[15:27] 365 tn This verb has been translated as an epistolary aorist.
[15:27] 366 sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.
[15:27] 367 tn Grk “by means of word” (an idiom for a verbal report).
[15:28] 368 tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.
[15:28] 369 tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”
[15:29] 370 tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.
[15:29] 371 tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.
[15:29] sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and from blood).
[15:29] 372 tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.
[15:29] 373 tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.
[15:29] 374 tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).
[15:30] 375 tn Or “sent away.”
[15:30] 376 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:30] 377 tn Or “congregation” (referring to the group of believers).
[15:31] 378 tn Grk “read it.” The translation “read aloud” is used to indicate the actual practice of public reading; translating as “read” could be misunderstood to mean private, silent, or individual reading.
[15:31] 379 tn Grk “they”; the referent (the people) is specified in the translation for clarity.
[15:31] 380 tn Or “at its encouraging message.”
[15:32] 381 tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.
[15:33] 382 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[15:33] 383 tn The word “there” is not in the Greek text, but is implied.
[15:34] 384 tc A few
[15:35] 385 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:35] 386 sn This is a parenthetical note by the author.
[15:35] 387 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[15:36] 388 tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.
[15:36] 389 tn See the note on the phrase “word of the Lord” in v. 35.
[15:36] 390 tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.
[15:38] 391 tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.
[15:38] 392 sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.
[15:39] 393 tn Grk “There happened a sharp disagreement.” 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.
[15:39] 394 tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”
[15:39] 395 tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.
[15:39] 396 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
[15:40] 397 tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.
[15:40] 398 tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelfwn),.
[15:41] 399 sn Strengthening. See Acts 14:22; 15:32; 18:23.
[16:1] 400 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.
[16:1] map For location see JP1 E2; JP2 E2; JP3 E2.
[16:1] 401 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
[16:1] map For location see JP1 E2; JP2 E2; JP3 E2.
[16:1] 402 tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.
[16:1] 403 tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”
[16:1] 404 sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.
[16:2] 405 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
[16:2] 406 sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.
[16:2] 407 tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.
[16:2] 408 tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.
[16:3] 409 tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.
[16:3] 410 tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).
[16:3] 411 tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.
[16:3] 412 tn Or “who lived in the area.”
[16:3] 413 tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).
[16:3] sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.
[16:4] 415 tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”
[16:4] 416 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:4] 417 tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.
[16:4] 418 tn Or “observe” or “follow.”
[16:5] 419 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[16:6] 420 sn Phrygia was a district in central Asia Minor west of Pisidia.
[16:6] 421 sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.
[16:6] 424 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[16:7] 425 tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.
[16:7] 426 sn Mysia was a province in northwest Asia Minor.
[16:7] 427 sn Bithynia was a province in northern Asia Minor northeast of Mysia.
[16:7] 428 tn Or “permit”; see BDAG 269 s.v. ἐάω 1.
[16:7] 429 tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.
[16:8] 430 tn Although the normal meaning for παρέρχομαι (parercomai) is “pass by, go by,” it would be difficult to get to Troas from where Paul and his companions were without going through rather than around Mysia. BDAG 776 s.v. παρέρχομαι 6 list some nonbiblical examples of the meaning “go through, pass through,” and give that meaning for the usage here.
[16:8] 431 sn Mysia was a province in northwest Asia Minor.
[16:8] 432 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.
[16:9] 433 tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[16:9] 434 tn The word “there” is not in the Greek text, but is implied.
[16:9] 435 tn The participle λέγων (legwn) is redundant and has not been translated.
[16:9] 436 tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.
[16:9] 437 sn Macedonia was the Roman province of Macedonia in Greece.
[16:10] 438 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[16:10] 440 sn Macedonia was the Roman province of Macedonia in Greece.
[16:11] 442 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] 443 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.
[16:11] 444 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] 445 sn Samothrace is an island in the northern part of the Aegean Sea.
[16:11] 446 sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.
[16:12] 447 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[16:12] 448 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] 449 sn Macedonia was the Roman province of Macedonia in Greece.
[16:12] 450 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] 451 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] 452 tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.
[16:13] 453 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] 454 tn The word “there” is not in the Greek text, but is implied.
[16:14] 455 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] 456 tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.
[16:14] 457 sn Thyatira was a city in the province of Lydia in Asia Minor.
[16:14] 458 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] 459 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] 460 tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.
[16:15] 461 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] 462 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] 463 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] 464 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] 465 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] 466 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] 468 tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.
[16:17] 469 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] 470 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] 471 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] 472 sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.
[16:18] 473 tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.
[16:18] 474 tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.
[16:18] 475 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[16:18] 476 tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.
[16:19] 478 tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.
[16:19] 479 tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.
[16:19] 480 tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.
[16:20] 481 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[16:20] 482 tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”
[16:20] 483 tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.
[16:20] 484 tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.
[16:21] 485 tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
[16:21] 486 tn Or “acknowledge.”
[16:21] 487 sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).
[16:21] 488 tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.
[16:22] 489 tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.
[16:22] 490 tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).
[16:22] 491 tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
[16:22] 492 tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).
[16:23] 493 tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epiqente") has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”
[16:23] 494 tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.
[16:24] 496 tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (ei" to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.
[16:25] 497 tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.
[16:25] 498 sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).
[16:25] 499 tn The words “the rest of” are not in the Greek text, but are implied.
[16:26] 500 tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.
[16:27] 501 tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first.
[16:27] 502 tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.
[16:27] 503 sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).
[16:28] 505 tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalh fwnh) has been simplified as an English adverb (“loudly”), and the participle λέγων (legwn) has not been translated since it is redundant in English.
[16:28] 506 sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
[16:29] 507 tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.
[16:29] 508 tn Or “and prostrated himself.”
[16:29] sn Fell down. The earthquake and the freeing of the prisoners showed that God’s power was present. Such power could only be recognized. The open doors opened the jailer’s heart.
[16:30] 509 tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.
[16:30] 510 tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.
[16:31] 512 sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.
[16:31] 513 tc The majority of
[16:32] 514 tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.
[16:32] 515 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[16:33] 516 tn Grk “And at.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[16:33] 517 tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.
[16:33] 518 tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”
[16:33] 519 tn Here καί (kai) has been translated as “then” to indicate the logical sequence.
[16:33] 520 sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.
[16:33] 521 tn Or “immediately.”
[16:34] 522 tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.
[16:34] 523 tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.
[16:34] 524 tn Or “he was overjoyed.”
[16:34] 525 tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.
[16:34] 526 tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.
[16:35] 527 tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.
[16:35] 528 tn On the term translated “magistrates,” see BDAG 947-48 s.v. στρατηγός 1. These city leaders were properly called duoviri, but were popularly known as praetors (στρατηγοί, strathgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Silas independently. God was at work everywhere.
[16:35] 529 tn On the term ῥαβδοῦχος (rJabdouco") see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”
[16:36] 530 tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.
[16:36] 531 tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
[16:36] 532 tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.
[16:37] 533 tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.
[16:37] 534 tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.
[16:37] 535 tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
[16:37] 536 tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.
[16:37] 537 tn The word “us” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[16:37] 538 tn L&N 28.71 has “send us away secretly” for this verse.
[16:37] 539 tn Grk “But they.”
[16:37] 540 sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.
[16:38] 541 tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.
[16:38] 542 sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.
[16:39] 543 tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.
[16:39] 544 tn Grk “and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[16:39] 545 tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.
[16:40] 546 tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.
[17:1] 547 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
[17:1] 548 sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).
[17:1] 549 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
[17:1] 550 sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.
[17:1] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[17:1] 551 sn See the note on synagogue in 6:9.
[17:2] 552 tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
[17:2] 553 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
[17:3] 554 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
[17:3] 555 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[17:3] sn See the note on Christ in 2:31.
[17:3] 556 sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.
[17:3] 557 tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.
[17:3] 558 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[17:3] sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.
[17:4] 560 tn Or “a large crowd.”
[17:4] 561 tn Or “of devout Greeks,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).
[17:4] 562 tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).
[17:5] 563 tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).
[17:5] 564 tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”
[17:5] 565 tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.
[17:5] 566 tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.
[17:5] 567 sn The attack took place at Jason’s house because this was probably the location of the new house church.
[17:5] 568 tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.
[17:5] 569 tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”
[17:6] 570 tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).
[17:6] 571 tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).
[17:6] 572 tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.
[17:6] 573 tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).
[17:6] sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.
[17:7] 574 tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.
[17:7] 575 tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[17:7] 576 tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).
[17:7] 577 tn The word “named” is not in the Greek text, but is supplied for clarity.
[17:7] 578 sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.
[17:8] 579 tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.
[17:8] 580 tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official.’”
[17:9] 581 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[17:9] 582 tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.
[17:9] 583 tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.
[17:10] 584 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.
[17:10] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[17:10] 585 tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.
[17:10] 586 sn See the note on synagogue in 6:9.
[17:11] 587 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
[17:11] 588 tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.
[17:11] 589 sn Thessalonica was a city in Macedonia (modern Salonica).
[17:11] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[17:11] 590 tn Or “willingly,” “readily”; Grk “with all eagerness.”
[17:11] 591 tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.
[17:11] 592 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
[17:11] 593 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[17:12] 594 tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).
[17:12] 595 tn Or “respected.”
[17:13] 596 sn Thessalonica was a city in Macedonia (modern Salonica).
[17:13] 597 tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.
[17:13] 598 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.
[17:13] 599 tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.
[17:13] sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.
[17:13] 600 tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.
[17:14] 601 tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).
[17:14] 602 tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
[17:15] 603 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[17:15] 604 sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
[17:16] 605 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[17:16] 606 tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”
[17:16] sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.
[17:16] 607 tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.
[17:17] 608 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
[17:17] 609 tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.
[17:17] 610 sn See the note on synagogue in 6:9.
[17:17] 611 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[17:18] 612 sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300
[17:18] 613 sn A Stoic was a follower of the philosophy founded by Zeno (342-270
[17:18] 614 tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.
[17:18] 616 tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”
[17:18] 617 tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.
[17:18] 618 sn This is a parenthetical note by the author.
[17:19] 619 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[17:19] 620 tn Or “to the council of the Areopagus.” See also the term in v. 22.
[17:19] sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.
[17:20] 621 tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”
[17:20] 622 tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.
[17:21] 623 tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.
[17:21] 624 tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”
[17:21] 625 sn This is a parenthetical note by the author. The reference to newness may be pejorative.
[17:22] 626 tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.
[17:22] 627 tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.
[17:22] 628 tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”
[17:23] 629 tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).
[17:23] 630 tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).
[17:23] 631 tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.
[17:24] 632 tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.
[17:24] 633 tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.
[17:24] 634 sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.
[17:25] 635 tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”
[17:25] 636 tn Grk “he himself gives to all [people] life and breath and all things.”
[17:26] 637 sn The one man refers to Adam (the word “man” is understood).
[17:26] 638 tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”
[17:26] 639 tn Grk “to live over all the face of the earth.”
[17:26] 640 tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.
[17:26] 641 tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.
[17:27] 642 tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.
[17:27] 643 sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.
[17:27] 644 tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.
[17:28] 645 tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”
[17:28] 646 sn This quotation is from Aratus (ca. 310-245
[17:29] 647 tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.
[17:29] 648 tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.
[17:29] 649 tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.
[17:29] 650 tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).
[17:29] 651 tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.
[17:30] 652 tn Or “has deliberately paid no attention to.”
[17:30] 653 tn Or “times when people did not know.”
[17:30] 654 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[17:30] 655 sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.
[17:31] 657 sn The world refers to the whole inhabited earth.
[17:31] 658 tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”
[17:31] sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).
[17:31] 659 tn The participle ἀναστήσας (anasthsa") indicates means here.
[17:32] 660 tn The participle ἀκούσαντες (akousante") has been taken temporally.
[17:32] 661 tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).
[17:33] 662 tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.
[17:34] 663 tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).
[17:34] 664 tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.
[17:34] 665 tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.
[17:34] 666 tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.
[17:34] 667 tn Grk “and a woman”; but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[18:1] 668 tn Grk “After these things.”
[18:1] 669 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:1] 671 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:1] 672 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] 673 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] 674 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:2] 675 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] 676 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
[18:2] 677 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
[18:2] 679 map For location see JP4 A1.
[18:3] 681 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] 682 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] 683 sn This is a parenthetical note by the author.
[18:4] 684 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] 685 sn See the note on synagogue in 6:9.
[18:4] 686 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] 687 tn Grk “came down.”
[18:5] 688 sn Macedonia was the Roman province of Macedonia in Greece.
[18:5] 689 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] 690 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] 691 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] 692 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] 693 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] 694 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] 695 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] 696 tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”
[18:7] 697 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:7] 698 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] 699 tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.
[18:7] 700 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] 701 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] 702 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] 703 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] 704 tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”
[18:9] 705 tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).
[18:10] 706 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] 708 tn The word “there” is not in the Greek text, but is implied.
[18:11] 709 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] 710 sn Gallio was proconsul of Achaia from
[18:12] 711 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[18:12] 712 sn Achaia was a Roman province created in 146
[18:12] 713 tn Grk “with one accord.”
[18:12] 714 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] 716 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] 717 tn Grk “about to open his mouth” (an idiom).
[18:14] 718 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] 719 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] 720 tn Grk “accepting your complaint, O Jews.”
[18:15] 722 tn Grk “see to it” (an idiom).
[18:15] 723 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
[18:16] 724 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] 725 sn See the note on the term judgment seat in 18:12.
[18:17] 726 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] 727 tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
[18:17] 728 sn See the note on the term judgment seat in 18:12.
[18:17] 729 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] 730 tn The participle προσμείνας (prosmeina") is taken temporally.
[18:18] 731 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:18] 732 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] 733 tn Grk “Syria, and with him.”
[18:18] 734 sn See the note on Aquila in 18:2.
[18:18] 735 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] 736 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] 737 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] 738 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] 739 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] 740 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:19] 741 tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
[18:19] 742 tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:19] 743 sn See the note on synagogue in 6:9.
[18:19] 744 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] 745 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] 746 tn Or “but took leave of.”
[18:21] 747 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] 748 tn Or “will return.”
[18:21] 749 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] 750 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] 751 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] 752 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] 753 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] 754 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] 755 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] 756 tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.
[18:23] 757 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] 758 sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.
[18:24] 759 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[18:24] 760 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] 761 tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”
[18:25] 762 tn Or “had been taught.”
[18:25] 763 tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).
[18:25] 764 tn Grk “the things.”
[18:25] 765 tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.
[18:26] 766 tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).
[18:26] 767 sn See the note on synagogue in 6:9.
[18:26] 768 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] 769 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] 770 tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.
[18:27] 771 sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27
[18:27] 772 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] 773 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] 774 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] 775 tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”
[18:28] 776 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] 777 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] 778 tn Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.
[19:1] 779 tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[19:1] 780 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[19:1] 782 tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”
[19:1] 783 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:1] 784 tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[19:1] 785 tn The word “there” is not in the Greek text but is implied.
[19:2] 786 tn The participle πιστεύσαντες (pisteusante") is taken temporally.
[19:2] 787 tn Grk “they [said] to him” (the word “said” is implied in the Greek text).
[19:2] 788 tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.
[19:3] 789 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[19:3] 790 tn Grk “they said.”
[19:4] 791 sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).
[19:6] 793 sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.
[19:6] 794 tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.
[19:6] 795 tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.
[19:7] 796 sn This is a parenthetical note by the author.
[19:8] 797 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[19:8] 798 tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[19:8] 799 sn See the note on synagogue in 6:9.
[19:8] 801 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
[19:8] 802 tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”
[19:8] 803 sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.
[19:9] 804 tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.
[19:9] 805 tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.
[19:9] 806 tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”
[19:9] 807 sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).
[19:9] 808 tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.
[19:9] 809 tn The words “with him” are not in the Greek text, but are implied.
[19:9] 810 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
[19:9] 811 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[19:9] 812 tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”
[19:10] 813 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[19:10] sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.
[19:10] 814 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[19:11] 815 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”
[19:12] 816 tn Or “skin” (the outer surface of the body).
[19:12] 817 tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).
[19:12] 818 tn The words “of them” are not in the Greek text, but are implied.
[19:13] 819 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”
[19:13] 820 tn Grk “to name the name.”
[19:13] 821 tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.
[19:13] 822 sn The expression I sternly warn you means “I charge you as under oath.”
[19:14] 823 tn Grk “a certain Sceva.”
[19:14] 824 sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.
[19:15] 825 tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
[19:15] 826 tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.
[19:15] 827 tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).
[19:15] 828 sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.
[19:16] 829 tn Grk “in whom the evil spirit was.”
[19:16] 830 tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”
[19:16] 831 tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.
[19:16] 832 tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”
[19:17] 833 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:17] 834 tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”
[19:18] 836 tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.
[19:18] 837 tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”
[19:18] sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.
[19:19] 838 tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.
[19:19] 839 tn On this term see BDAG 800 s.v. περίεργος 2.
[19:19] 841 tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”
[19:19] 842 tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[19:19] 843 tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).
[19:20] 844 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[19:20] 845 tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).
[19:20] 846 sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.
[19:21] 847 tn Grk “all these things had been fulfilled.”
[19:21] 848 tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”
[19:21] 849 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:21] 850 sn Macedonia was the Roman province of Macedonia in Greece.
[19:21] 851 sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.
[19:21] 852 tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.
[19:21] 853 sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.
[19:21] map For location see JP4 A1.
[19:22] 854 tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).
[19:22] 855 tn Grk “two of those who ministered to him.”
[19:22] 856 sn Macedonia was the Roman province of Macedonia in Greece.
[19:22] 857 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[19:23] 858 tn Grk “There happened at that time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Instead the verb “took place” has been supplied in the translation.
[19:23] 859 tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”
[19:23] 860 tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).
[19:23] 861 sn The Way refers to the Christian movement (Christianity).
[19:24] 862 tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”
[19:24] 863 sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
[19:24] 864 tn Grk “brought not a little business” (an idiom).
[19:24] 865 sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.
[19:25] 866 tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.
[19:25] 867 tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.
[19:25] 868 sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.
[19:25] 869 tn Another possible meaning is “that this business is an easy way for us to earn a living.”
[19:26] 870 tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.
[19:26] 872 tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”
[19:26] 873 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:26] 874 tn Grk “Asia”; see the note on this word in v. 22.
[19:26] 875 tn The participle λέγων (legwn) has been regarded as indicating instrumentality.
[19:26] 876 tn The words “at all” are not in the Greek text but are implied.
[19:26] sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.
[19:27] 877 tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”
[19:27] 878 sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
[19:27] 879 tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”
[19:27] 880 tn Grk “Asia”; see the note on this word in v. 22.
[19:27] 881 tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”
[19:27] sn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.
[19:28] 882 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[19:28] 883 tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.
[19:28] 884 tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).
[19:28] 885 tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.
[19:28] 886 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
[19:29] 887 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[19:29] 888 tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”
[19:29] 889 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
[19:29] 890 sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.
[19:29] 891 tn Grk “to the theater with one accord.”
[19:30] 892 tn Or “enter the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”
[19:31] 893 tn Grk “Asiarchs” (high-ranking officials of the province of Asia).
[19:31] 894 tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.
[19:31] 895 tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[19:31] 896 tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.
[19:32] 897 tn Or “had assembled.”
[19:33] 898 tn Or “Some of the crowd gave instructions to.”
[19:33] 899 tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.
[19:33] 900 tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”
[19:33] 901 tn Or “motioning.”
[19:33] 902 sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.
[19:33] 903 tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”
[19:34] 904 tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.
[19:34] 905 tn Grk “[they shouted] with one voice from all of them” (an idiom).
[19:34] 906 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).
[19:34] 907 sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.
[19:35] 908 tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.
[19:35] 909 tn This is a generic use of ἄνθρωπος (anqrwpo").
[19:35] 910 tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.
[19:35] 911 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
[19:35] 912 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[19:35] sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.
[19:36] 913 tn Grk “these things.”
[19:36] 914 tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”
[19:36] 915 tn Grk “it is necessary that you be quiet.”
[19:36] 916 tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.
[19:37] 917 tn Or perhaps, “desecrators of temples.”
[19:37] 918 sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.
[19:38] 919 tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”
[19:38] 920 tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”
[19:38] 921 tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.
[19:39] 922 tn Or “anything more than this.”
[19:39] 924 tn Or “in a legal meeting of the citizens.” L&N 30.81 has “ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται ‘it will have to be settled in a legal meeting of the citizens’ Ac 19:39.” This meeting took place three times a year.
[19:40] 925 tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.
[19:40] 926 tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.
[19:40] 927 tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.
[19:40] 928 tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”
[19:41] 929 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[19:41] 930 tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.
[19:41] 931 tn Grk “these things.”
[19:41] 932 sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.
[20:1] 934 tn Or “and taking leave of them.”
[20:1] 935 sn Macedonia was the Roman province of Macedonia in Greece.
[20:2] 936 tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.
[20:2] 937 tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.
[20:2] 938 tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.
[20:2] 939 tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).
[20:3] 940 tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”
[20:3] 941 tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”
[20:3] 942 sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).
[20:3] 943 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
[20:3] 944 tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.
[20:3] 945 tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”
[20:3] 946 sn Macedonia was the Roman province of Macedonia in Greece.
[20:4] 947 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
[20:4] 948 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.
[20:4] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[20:4] 949 tn Grk “of the Thessalonians.”
[20:4] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[20:4] 950 tn Grk “and Gaius,” but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[20:4] 951 sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.
[20:4] map For location see JP1 E2; JP2 E2; JP3 E2.
[20:4] 952 tn Grk “the Asians Tychicus and Trophimus.” In the NT “Asia” always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[20:5] 953 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] 954 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.
[20:6] 955 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] 956 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[20:6] 957 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] 958 tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”
[20:6] 959 tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.
[20:6] 960 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] 961 sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).
[20:7] 963 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] 964 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] 966 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] 967 sn This is best taken as a parenthetical note by the author.
[20:9] 968 tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).
[20:9] 969 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] 970 tn The participle διαλεγομένου (dialegomenou) has been taken temporally.
[20:9] 971 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] 972 tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
[20:10] 973 tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”
[20:10] 974 tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.
[20:10] 975 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] 976 tn Grk “for his life is in him” (an idiom).
[20:11] 977 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[20:11] 978 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] 979 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] 980 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] 981 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] 982 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] 983 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
[20:13] 984 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] 985 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] 986 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] 987 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] 988 tn Or “there on foot.”
[20:14] 989 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
[20:14] 990 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] 991 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] 992 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] 993 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] 994 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] 995 sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.
[20:15] 996 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] 997 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[20:16] 998 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] 999 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] 1000 tn Or “was eager.”
[20:16] 1001 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:16] 1002 tn Grk “if it could be to him” (an idiom).
[20:17] 1003 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
[20:17] 1004 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] 1005 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] 1006 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] 1007 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] 1008 tn Grk “Asia”; see the note on this word in v. 16.
[20:19] 1009 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] 1010 sn These plots are mentioned in Acts 9:24; 20:13.
[20:20] 1011 tn Or “declaring.”
[20:20] 1012 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] 1014 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] 1015 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] 1016 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
[20:22] 1018 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] 1019 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] 1020 tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”
[20:23] 1021 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] 1022 tn The Greek text here reads κατὰ πόλιν (kata polin).
[20:23] 1023 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
[20:23] 1025 tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.
[20:24] 1027 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] 1028 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] 1029 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] 1030 tn Or “to the gospel.”
[20:25] 1031 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
[20:25] 1032 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] 1033 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] 1034 tn Grk “will see my face” (an idiom for seeing someone in person).
[20:26] 1036 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] 1037 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] 1038 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] 1039 tn Or “proclaiming,” “declaring.”
[20:28] 1041 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
[20:28] 1042 tn Grk “in which.”
[20:28] 1043 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] 1044 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] 1045 tn Or “acquired.”
[20:28] 1046 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] 1047 tn Grk “after my departure.”
[20:29] 1048 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] 1049 tn Grk “from among yourselves.”
[20:30] 1050 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] 1051 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] 1052 tn Or “be watchful.”
[20:31] 1053 tn Or “admonishing.”
[20:32] 1054 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] 1056 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] 1057 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] 1058 tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.
[20:35] 1059 sn The expression By all these things means “In everything I did.”
[20:35] 1060 tn Or “must assist.”
[20:35] 1061 tn Or “the sick.” See Eph 4:28.
[20:35] 1062 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] 1063 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] 1064 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] 1065 tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).
[20:37] 1066 tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).
[20:37] 1067 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] 1069 tn Grk “by the word that he had said.”
[20:38] 1070 tn Grk “to see his face” (an idiom for seeing someone in person).
[20:38] 1071 tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”
