Boks TemuanPsalms 1:1-6
KonteksBook 1
(Psalms 1-41)
1:1 How blessed 2 is the one 3 who does not follow 4 the advice 5 of the wicked, 6
or stand in the pathway 7 with sinners,
or sit in the assembly 8 of scoffers! 9
1:2 Instead 10 he finds pleasure in obeying the Lord’s commands; 11
he meditates on 12 his commands 13 day and night.
1:3 He is like 14 a tree planted by flowing streams; 15
it 16 yields 17 its fruit at the proper time, 18
and its leaves never fall off. 19
He succeeds in everything he attempts. 20
1:4 Not so with the wicked!
Instead 21 they are like wind-driven chaff. 22
1:5 For this reason 23 the wicked cannot withstand 24 judgment, 25
nor can sinners join the assembly of the godly. 26
1:6 Certainly 27 the Lord guards the way of the godly, 28
but the way of the wicked ends in destruction. 29
Judges 9:1-57
Konteks9:1 Now Abimelech son of Jerub-Baal went to Shechem to see his mother’s relatives. 30 He said to them and to his mother’s entire extended family, 31 9:2 “Tell 32 all the leaders of Shechem this: ‘Why would you want 33 to have seventy men, all Jerub-Baal’s sons, ruling over you, when you can have just one ruler? Recall that I am your own flesh and blood.’” 34 9:3 His mother’s relatives 35 spoke on his behalf to 36 all the leaders of Shechem and reported his proposal. 37 The leaders were drawn to Abimelech; 38 they said, “He is our close relative.” 39 9:4 They paid him seventy silver shekels out of the temple of Baal-Berith. Abimelech then used the silver to hire some lawless, dangerous 40 men as his followers. 41 9:5 He went to his father’s home in Ophrah and murdered his half-brothers, 42 the seventy legitimate 43 sons of Jerub-Baal, on one stone. Only Jotham, Jerub-Baal’s youngest son, escaped, 44 because he hid. 9:6 All the leaders of Shechem and Beth Millo assembled and then went and made Abimelech king by the oak near the pillar 45 in Shechem.
9:7 When Jotham heard the news, 46 he went and stood on the top of Mount Gerizim. He spoke loudly to the people below, 47 “Listen to me, leaders of Shechem, so that God may listen to you!
9:8 “The trees were determined to go out 48 and choose a king for themselves. 49 They said to the olive tree, ‘Be our king!’ 50 9:9 But the olive tree said to them, ‘I am not going to stop producing my oil, which is used to honor gods and men, just to sway above the other trees!’ 51
9:10 “So the trees said to the fig tree, ‘You come and be our king!’ 52 9:11 But the fig tree said to them, ‘I am not going to stop producing my sweet figs, my excellent fruit, just to sway above the other trees!’ 53
9:12 “So the trees said to the grapevine, ‘You come and be our king!’ 54 9:13 But the grapevine said to them, ‘I am not going to stop producing my wine, which makes gods and men so happy, just to sway above the other trees!’ 55
9:14 “So all the trees said to the thornbush, ‘You come and be our king!’ 56 9:15 The thornbush said to the trees, ‘If you really want to choose 57 me as your king, then come along, find safety under my branches! 58 Otherwise 59 may fire blaze from the thornbush and consume the cedars of Lebanon!’
9:16 “Now, if you have shown loyalty and integrity when you made Abimelech king, if you have done right to Jerub-Baal and his family, 60 if you have properly repaid him 61 – 9:17 my father fought for you; he risked his life 62 and delivered you from Midian’s power. 63 9:18 But you have attacked 64 my father’s family 65 today. You murdered his seventy legitimate 66 sons on one stone and made Abimelech, the son of his female slave, king over the leaders of Shechem, just because he is your close relative. 67 9:19 So if you have shown loyalty and integrity to Jerub-Baal and his family 68 today, then may Abimelech bring you happiness and may you bring him happiness! 69 9:20 But if not, may fire blaze from Abimelech and consume the leaders of Shechem and Beth Millo! May fire also blaze from the leaders of Shechem and Beth Millo and consume Abimelech!” 9:21 Then Jotham ran away 70 to Beer and lived there to escape from 71 Abimelech his half-brother. 72
9:22 Abimelech commanded 73 Israel for three years. 9:23 God sent a spirit to stir up hostility 74 between Abimelech and the leaders of Shechem. He made the leaders of Shechem disloyal 75 to Abimelech. 9:24 He did this so the violent deaths of Jerub-Baal’s seventy sons might be avenged and Abimelech, their half-brother 76 who murdered them, might have to pay for their spilled blood, along with the leaders of Shechem who helped him murder them. 77 9:25 The leaders of Shechem rebelled against Abimelech by putting 78 bandits in 79 the hills, who robbed everyone who traveled by on the road. But Abimelech found out about it. 80
9:26 Gaal son of Ebed 81 came through Shechem with his brothers. The leaders of Shechem transferred their loyalty to him. 82 9:27 They went out to the field, harvested their grapes, 83 squeezed out the juice, 84 and celebrated. They came to the temple 85 of their god and ate, drank, and cursed Abimelech. 9:28 Gaal son of Ebed said, “Who is Abimelech and who is Shechem, that we should serve him? Is he not the son of Jerub-Baal, and is not Zebul the deputy he appointed? 86 Serve the sons of Hamor, the father of Shechem! But why should we serve Abimelech? 87 9:29 If only these men 88 were under my command, 89 I would get rid of Abimelech!” He challenged Abimelech, 90 “Muster 91 your army and come out for battle!” 92
9:30 When Zebul, the city commissioner, heard the words of Gaal son of Ebed, he was furious. 93 9:31 He sent messengers to Abimelech, who was in Arumah, 94 reporting, “Beware! 95 Gaal son of Ebed and his brothers are coming 96 to Shechem and inciting the city to rebel against you. 97 9:32 Now, come up 98 at night with your men 99 and set an ambush in the field outside the city. 100 9:33 In the morning at sunrise quickly attack the city. When he and his men come out to fight you, do what you can to him.” 101
9:34 So Abimelech and all his men came up 102 at night and set an ambush outside Shechem – they divided into 103 four units. 9:35 When Gaal son of Ebed came out and stood at the entrance to the city’s gate, Abimelech and his men got up from their hiding places. 9:36 Gaal saw the men 104 and said to Zebul, “Look, men are coming down from the tops of the hills.” But Zebul said to him, “You are seeing the shadows on the hills – it just looks like men.” 105 9:37 Gaal again said, “Look, men are coming down from the very center 106 of the land. A unit 107 is coming by way of the Oak Tree of the Diviners.” 108 9:38 Zebul said to him, “Where now are your bragging words, 109 ‘Who is Abimelech that we should serve him?’ Are these not the men 110 you insulted? 111 Go out now and fight them!” 9:39 So Gaal led the leaders of Shechem out 112 and fought Abimelech. 9:40 Abimelech chased him, and Gaal 113 ran from him. Many Shechemites 114 fell wounded at the entrance of the gate. 9:41 Abimelech went back 115 to Arumah; Zebul drove Gaal and his brothers out of Shechem. 116
9:42 The next day the Shechemites 117 came out to the field. When Abimelech heard about it, 118 9:43 he took his men 119 and divided them into three units and set an ambush in the field. When he saw the people coming out of the city, 120 he attacked and struck them down. 121 9:44 Abimelech and his units 122 attacked and blocked 123 the entrance to the city’s gate. Two units then attacked all the people in the field and struck them down. 9:45 Abimelech fought against the city all that day. He captured the city and killed all the people in it. Then he leveled 124 the city and spread salt over it. 125
9:46 When all the leaders of the Tower of Shechem 126 heard the news, they went to the stronghold 127 of the temple of El-Berith. 128 9:47 Abimelech heard 129 that all the leaders of the Tower of Shechem were in one place. 130 9:48 He and all his men 131 went up on Mount Zalmon. He 132 took an ax 133 in his hand and cut off a tree branch. He put it 134 on his shoulder and said to his men, “Quickly, do what you have just seen me do!” 135 9:49 So each of his men also cut off a branch and followed Abimelech. They put the branches 136 against the stronghold and set fire to it. 137 All the people 138 of the Tower of Shechem died – about a thousand men and women.
9:50 Abimelech moved on 139 to Thebez; he besieged and captured it. 140 9:51 There was a fortified 141 tower 142 in the center of the city, so all the men and women, as well as the city’s leaders, ran into it and locked the entrance. Then they went up to the roof of the tower. 9:52 Abimelech came and attacked the tower. When he approached the entrance of the tower to set it on fire, 9:53 a woman threw an upper millstone 143 down on his 144 head and shattered his skull. 9:54 He quickly called to the young man who carried his weapons, 145 “Draw your sword and kill me, so they will not say, 146 ‘A woman killed him.’” So the young man stabbed him and he died. 9:55 When the Israelites saw that Abimelech was dead, they went home. 147
9:56 God repaid Abimelech for the evil he did to his father by murdering his seventy half-brothers. 148 9:57 God also repaid the men of Shechem for their evil deeds. The curse spoken by Jotham son of Jerub-Baal fell 149 on them.
Acts 18:1-28
Konteks18:1 After this 150 Paul 151 departed from 152 Athens 153 and went to Corinth. 154 18:2 There he 155 found 156 a Jew named Aquila, 157 a native of Pontus, 158 who had recently come from Italy with his wife Priscilla, because Claudius 159 had ordered all the Jews to depart from 160 Rome. 161 Paul approached 162 them, 18:3 and because he worked at the same trade, he stayed with them and worked with them 163 (for they were tentmakers 164 by trade). 165 18:4 He addressed 166 both Jews and Greeks in the synagogue 167 every Sabbath, attempting to persuade 168 them.
18:5 Now when Silas and Timothy arrived 169 from Macedonia, 170 Paul became wholly absorbed with proclaiming 171 the word, testifying 172 to the Jews that Jesus was the Christ. 173 18:6 When they opposed him 174 and reviled him, 175 he protested by shaking out his clothes 176 and said to them, “Your blood 177 be on your own heads! I am guiltless! 178 From now on I will go to the Gentiles!” 18:7 Then Paul 179 left 180 the synagogue 181 and went to the house of a person named Titius Justus, a Gentile who worshiped God, 182 whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, 183 believed in the Lord together with his entire household, and many of the Corinthians who heard about it 184 believed and were baptized. 18:9 The Lord said to Paul by a vision 185 in the night, 186 “Do not be afraid, 187 but speak and do not be silent, 18:10 because I am with you, and no one will assault 188 you to harm 189 you, because I have many people in this city.” 18:11 So he stayed there 190 a year and six months, teaching the word of God among them. 191
18:12 Now while Gallio 192 was proconsul 193 of Achaia, 194 the Jews attacked Paul together 195 and brought him before the judgment seat, 196 18:13 saying, “This man is persuading 197 people to worship God in a way contrary to 198 the law!” 18:14 But just as Paul was about to speak, 199 Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, 200 I would have been justified in accepting the complaint 201 of you Jews, 202 18:15 but since it concerns points of disagreement 203 about words and names and your own law, settle 204 it yourselves. I will not be 205 a judge of these things!” 18:16 Then he had them forced away 206 from the judgment seat. 207 18:17 So they all seized Sosthenes, the president of the synagogue, 208 and began to beat 209 him in front of the judgment seat. 210 Yet none of these things were of any concern 211 to Gallio.
18:18 Paul, after staying 212 many more days in Corinth, 213 said farewell to 214 the brothers and sailed away to Syria accompanied by 215 Priscilla and Aquila. 216 He 217 had his hair cut off 218 at Cenchrea 219 because he had made a vow. 220 18:19 When they reached Ephesus, 221 Paul 222 left Priscilla and Aquila 223 behind there, but he himself went 224 into the synagogue 225 and addressed 226 the Jews. 18:20 When they asked him to stay longer, he would not consent, 227 18:21 but said farewell to 228 them and added, 229 “I will come back 230 to you again if God wills.” 231 Then 232 he set sail from Ephesus, 18:22 and when he arrived 233 at Caesarea, 234 he went up and greeted 235 the church at Jerusalem 236 and then went down to Antioch. 237 18:23 After he spent 238 some time there, Paul left and went through the region of Galatia 239 and Phrygia, 240 strengthening all the disciples.
18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. 241 He was an eloquent speaker, 242 well-versed 243 in the scriptures. 18:25 He had been instructed in 244 the way of the Lord, and with great enthusiasm 245 he spoke and taught accurately the facts 246 about Jesus, although he knew 247 only the baptism of John. 18:26 He began to speak out fearlessly 248 in the synagogue, 249 but when Priscilla and Aquila 250 heard him, they took him aside 251 and explained the way of God to him more accurately. 18:27 When Apollos 252 wanted to cross over to Achaia, 253 the brothers encouraged 254 him 255 and wrote to the disciples to welcome him. When he arrived, he 256 assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously 257 in public debate, 258 demonstrating from the scriptures that the Christ 259 was Jesus. 260
[1:1] 1 sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.
[1:1] 2 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
[1:1] 3 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.
[1:1] 4 tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk–stand–sit” envisions a progression from relatively casual association with the wicked to complete identification with them.
[1:1] 5 tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.
[1:1] 6 tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21).
[1:1] 7 tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.
[1:1] 8 tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).
[1:1] 9 tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.
[1:2] 10 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead”) introduces a contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2.
[1:2] 11 tn Heb “his delight [is] in the law of the
[1:2] 12 tn The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase “day and night.” The verb הָגָה (hagag) means “to recite quietly; to meditate” and refers metonymically to intense study and reflection.
[1:3] 19 tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.
[1:3] 20 tn Heb “channels of water.”
[1:3] 22 tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.
[1:3] 23 tn Heb “in its season.”
[1:3] 24 tn Or “fade”; “wither.”
[1:3] 25 tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”
[1:4] 28 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4.
[1:4] 29 tn Heb “[they are] like the chaff which [the] wind blows about.” The Hebrew imperfect verbal form draws attention to the typical nature of the action described.
[1:5] 38 tn Heb “arise in,” but the verb is used metonymically here in the sense of “stand”; “endure,” as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (“do not withstand”) or what will happen (“will not withstand”).
[1:5] 39 tn Heb “the judgment.” The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the “final judgment” described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6-9; Ps 37; Hab 3).
[1:5] 40 tn Heb “and sinners in the assembly (or “circle”) of [the] godly.” The negative particle and verb from the preceding line are assumed by ellipsis here (“will not arise/stand”).
[1:6] 46 tn The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.
[1:6] 47 tn Heb “the
[1:6] 48 tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).
[9:1] 56 tn Heb “to all the extended family of the house of the father of his mother.”
[9:2] 64 tn Heb “Speak into the ears of.”
[9:2] 65 tn Heb “What good is it to you?”
[9:2] 66 tn Heb “your bone and your flesh.”
[9:3] 74 tn Heb “into the ears of.”
[9:3] 75 tn Heb “and all these words.”
[9:3] 76 tn Heb “Their heart was inclined after Abimelech.”
[9:3] 77 tn Heb “our brother.”
[9:4] 82 tn Heb “empty and reckless.”
[9:4] 83 tn Heb “and they followed him.”
[9:5] 91 tn Heb “his brothers.”
[9:5] 92 tn The word “legitimate” is not in the Hebrew text, but is supplied in the translation for clarification.
[9:6] 100 tc The translation assumes that the form in the Hebrew text (מֻצָּב, mutsav) is a corruption of an original מַצֵּבָה (matsevah, “pillar”). The reference is probably to a pagan object of worship (cf. LXX).
[9:7] 109 tn Heb “And they reported to Jotham.” The subject of the plural verb is indefinite.
[9:7] 110 tn Heb “He lifted his voice and called and said to them.”
[9:8] 118 tn Heb “Going they went, the trees.” The precise emphatic force of the infinitive absolute (“Going”) is not entirely clear. Perhaps here it indicates determination, as in Gen 31:30, where one might translate, “You have insisted on going away.”
[9:8] 119 tn Heb “to anoint [with oil] over them a king.”
[9:8] 120 tn Or “Rule over us!”
[9:9] 127 tn Heb “Should I stop my abundance, with which they honor gods and men, and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question.
[9:10] 136 tn Or “and rule over us!”
[9:11] 145 tn Heb “Should I stop my sweetness and my good fruit and go to sway over the trees? The negative sentence in the translation reflects the force of the rhetorical question.
[9:12] 154 tn Or “and rule over us!”
[9:13] 163 tn Heb “Should I stop my wine, which makes happy gods and men, and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question.
[9:14] 172 tn Or “and rule over us!”
[9:15] 181 tn Heb “are about to anoint [with oil].”
[9:15] 182 tn Heb “in my shade.”
[9:16] 191 tn Heb “if according to the deeds of his hands you have done to him.”
[9:17] 199 tc Heb “threw his life out in front,” that is, “exposed himself to danger.” The MT form מִנֶּגֶד (minneged, “from before”) should probably be read as מִנֶּגְדּוֹ (minnegdo, “from before him”); haplography of vav has likely occurred here in the MT.
[9:18] 208 tn Heb “have risen up against.”
[9:18] 210 tn The word “legitimate” is not in the Hebrew text, but is supplied in the translation for clarification.
[9:18] 211 tn Heb “your brother.”
[9:19] 218 tn Heb “then rejoice in Abimelech, and may he also rejoice in you.”
[9:21] 226 tn Heb “fled and ran away and went.”
[9:21] 227 tn Heb “from before.”
[9:21] 228 tn Heb “his brother.”
[9:22] 235 tn The Hebrew verb translated “commanded” (שָׂרַר, sarar), which appears only here in Judges, differs from the ones employed earlier in this chapter (מָשַׁל [mashal] and מָלַךְ [malakh]).
[9:23] 244 tn Heb “an evil spirit.” A nonphysical, spirit being is in view, like the one who volunteered to deceive Ahab (1 Kgs 22:21). The traditional translation, “evil spirit,” implies the being is inherently wicked, perhaps even demonic, but this is not necessarily the case. The Hebrew adjective רָעַה (ra’ah) can have a nonethical sense, “harmful; dangerous; calamitous.” When modifying רוּחַ (ruakh, “spirit”) it may simply indicate that the being in view causes harm to the object of God’s judgment. G. F. Moore (Judges [ICC], 253) here refers to a “mischief-making spirit.”
[9:23] 245 tn Heb “The leaders of Shechem were disloyal.” The words “he made” are supplied in the translation for clarification.
[9:24] 253 tn Heb “their brother.”
[9:24] 254 tn Heb “so that the violence done to the seventy sons of Jerub-Baal might come, and their blood might be placed on Abimelech, their brother, who murdered them, and upon the leaders of Shechem, who strengthened his hands to murder his brothers.”
[9:25] 262 tn Heb “set against him bandits.”
[9:25] 263 tn Heb “on the tops of.”
[9:25] 264 tn Heb “It was told to Abimelech.”
[9:26] 271 sn The name Gaal derives from, or at least sounds like, a Hebrew verb meaning “to abhor, loathe.” His father’s name, Ebed, means “servant.” Perhaps then this could be translated, “loathsome one, son of a servant.” This individual’s very name (which may be the narrator’s nickname for him, not his actual name) seems to hint at his immoral character and lowly social status.
[9:26] 272 tn Heb “trusted in him.” Here the verb probably describes more than a mental attitude. It is likely that the Shechemites made an alliance with Gaal and were now trusting him for protection in return for their loyalty (and probably tribute).
[9:27] 280 tn Heb “vineyards.”
[9:27] 281 tn Heb “stomped” or “trampled.” This refers to the way in which the juice was squeezed out in the wine vats by stepping on the grapes with one’s bare feet. For a discussion of grape harvesting in ancient Israel, see O. Borowski, Agriculture in Iron Age Israel, 110-14.
[9:28] 289 tn Heb “and Zebul his appointee.”
[9:28] 290 tn Heb “him”; the referent (Abimelech) has been specified in the translation for clarity.
[9:29] 299 tn Heb “in my hand.”
[9:29] 300 tn Heb “said to Abimelech.” On the other hand, the preposition ל (lamed) prefixed to the proper name may be vocative (see R. G. Boling, Judges [AB], 178). If so, one could translate, “He boasted, ‘Abimelech…’”
[9:29] 301 tn Heb “Make numerous.”
[9:29] 302 tn The words “for battle” are interpretive.
[9:30] 307 tn Heb “his anger burned.”
[9:31] 316 tn The form בְּתָרְמָה (bÿtarmah) in the Hebrew text, which occurs only here, has traditionally been understood to mean “secretly” or “with deception.” If this is correct, it is derived from II רָמָה (ramah, “to deceive”). Some interpreters object, pointing out that this would imply Zebul was trying to deceive Abimelech, which is clearly not the case in this context. But this objection is unwarranted. If retained, the phrase would refer instead to deceptive measures used by Zebul to avoid the suspicion of Gaal when he dispatched the messengers from Shechem. The present translation assumes an emendation to “in Arumah” (בָּארוּמָה, ba’rumah), a site mentioned in v. 41 as the headquarters of Abimelech. Confusion of alef and tav in archaic Hebrew script, while uncommon, is certainly not unimaginable.
[9:31] 318 tn The participle, as used here, suggests Gaal and his brothers are in the process of arriving, but the preceding verses imply they have already settled in. Perhaps Zebul uses understatement to avoid the appearance of negligence on his part. After all, if he made the situation sound too bad, Abimelech, when he was informed, might ask why he had allowed this rebellion to reach such a stage.
[9:31] 319 tn The words “to rebel” are interpretive. The precise meaning of the Hebrew verb צוּר (tsur) is unclear here. It is best to take it in the sense of “to instigate; to incite; to provoke” (see Deut 2:9, 19 and R. G. Boling, Judges [AB], 178).
[9:32] 326 tn Heb “you and the people who are with you.”
[9:32] 327 tn The words “outside the city” are supplied in the translation for clarification.
[9:33] 334 tn Heb “Look! He and the people who are with him will come out to you, and you will do to him what your hand finds [to do].”
[9:34] 343 tn Heb “and all the people who were with him arose.”
[9:34] 344 tn Heb “four heads.” The words “they divided into” are supplied in the translation for clarification.
[9:36] 352 tn Heb “the people” (also in vv. 38, 43, 48). These were warriors, so “men” has been used in the translation, since in ancient Israelite culture soldiers would have been exclusively males.
[9:36] 353 tn Heb “the shadow on the hills you are seeing, like men.”
[9:37] 361 tn Heb “navel.” On the background of the Hebrew expression “the navel of the land,” see R. G. Boling, Judges (AB), 178-79.
[9:37] 363 tn Some English translations simply transliterated this as a place name (Heb “Elon-meonenim”); cf. NAB, NRSV.
[9:38] 370 tn Heb “is your mouth that says.”
[9:38] 371 tn Heb “the people.”
[9:39] 379 tn Heb “So Gaal went out before the leaders of Shechem.”
[9:40] 388 tn Heb “he”; the referent (Gaal) has been specified in the translation for clarity.
[9:40] 389 tn The word “Shechemites” is not in the Hebrew text, but is supplied for clarification.
[9:41] 397 tc Heb “stayed.” Some scholars revise the vowel pointing on this verb from that of the MT, resulting in the translation “and he returned to.” The Lucianic recension of the LXX understands the word in this way.
[9:41] 398 tn Heb “drove…out from dwelling in Shechem.”
[9:42] 406 tn Heb “the people”; the referent (the Shechemites) has been specified in the translation for clarity.
[9:42] 407 tn Heb “And they told Abimelech.”
[9:43] 415 tn Heb “his people.”
[9:43] 416 tn Heb “And he saw and, look, the people were coming out of the city.”
[9:43] 417 tn Heb “he arose against them and struck them.”
[9:44] 424 tn Or possibly, “the unit that was with him.”
[9:44] 425 tn Heb “stood [at].”
[9:45] 434 tn Heb “sowed it with salt.”
[9:46] 442 sn Perhaps the Tower of Shechem was a nearby town, distinct from Shechem proper, or a tower within the city.
[9:46] 443 tn Apparently this rare word refers here to the most inaccessible area of the temple, perhaps the inner sanctuary or an underground chamber. It appears only here and in 1 Sam 13:6, where it is paired with “cisterns” and refers to subterranean or cave-like hiding places.
[9:46] 444 sn The name El-Berith means “God of the Covenant.” It is probably a reference to the Canaanite high god El.
[9:47] 451 tn Heb “and it was told to Abimelech.”
[9:47] 452 tn Heb “were assembled.”
[9:48] 460 tn Heb “his people.”
[9:48] 461 tn Heb “Abimelech.” The proper name has been replaced with the pronoun (“he”) due to considerations of English style.
[9:48] 462 tn The Hebrew text has the plural here.
[9:48] 463 tn Heb “he lifted it and put [it].”
[9:48] 464 tn Heb “What you have seen me do, quickly do like me.”
[9:49] 469 tn The words “the branches” are supplied in the translation for clarification.
[9:49] 470 tn Heb “they kindled over them the stronghold with fire.”
[9:49] 471 tn Or “men,” but the word seems to have a more general sense here, as the conclusion to the sentence suggests.
[9:50] 479 tn Heb “he camped near Thebez and captured it.”
[9:51] 488 tn Or “fortress.” The same Hebrew term occurs once more in this verse and twice in v. 52.
[9:53] 496 sn A hand mill consisted of an upper stone and larger lower stone. One would turn the upper stone with a handle to grind the grain, which was placed between the stones. An upper millstone, which was typically about two inches thick and a foot or so in diameter, probably weighed 25-30 pounds (11.4-13.6 kg). See G. F. Moore, Judges (ICC), 268; C. F. Burney, Judges, 288.
[9:53] 497 tn Heb “Abimelech’s.” The proper name has been replaced by the pronoun “his” in the translation in keeping with conventions of English narrative style.
[9:54] 505 tn The Hebrew text adds, “and said to him.” This has not been included in the translation for stylistic reasons.
[9:54] 506 tn The Hebrew text adds, “concerning me.” This has not been included in the translation for stylistic reasons.
[9:55] 514 tn Heb “each to his own place.”
[9:56] 523 tn Heb “seventy brothers.”
[18:1] 541 tn Grk “After these things.”
[18:1] 542 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:1] 544 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:1] 545 sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.
[18:2] 550 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] 551 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:2] 552 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] 553 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
[18:2] 554 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
[18:2] 556 map For location see JP4 A1.
[18:3] 559 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] 560 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] 561 sn This is a parenthetical note by the author.
[18:4] 568 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] 569 sn See the note on synagogue in 6:9.
[18:4] 570 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] 577 tn Grk “came down.”
[18:5] 578 sn Macedonia was the Roman province of Macedonia in Greece.
[18:5] 579 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] 580 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] 581 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[18:6] 586 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] 587 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] 588 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] 589 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] 590 tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”
[18:7] 595 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:7] 596 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] 597 tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.
[18:7] 598 tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.
[18:8] 604 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] 605 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] 613 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] 614 tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”
[18:9] 615 tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).
[18:10] 622 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] 631 tn The word “there” is not in the Greek text, but is implied.
[18:11] 632 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] 640 sn Gallio was proconsul of Achaia from
[18:12] 641 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[18:12] 642 sn Achaia was a Roman province created in 146
[18:12] 643 tn Grk “with one accord.”
[18:12] 644 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.
[18:13] 650 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] 658 tn Grk “about to open his mouth” (an idiom).
[18:14] 659 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] 660 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] 661 tn Grk “accepting your complaint, O Jews.”
[18:15] 668 tn Grk “see to it” (an idiom).
[18:15] 669 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
[18:16] 676 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] 677 sn See the note on the term judgment seat in 18:12.
[18:17] 685 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] 686 tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
[18:17] 687 sn See the note on the term judgment seat in 18:12.
[18:17] 688 tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”
[18:18] 694 tn The participle προσμείνας (prosmeina") is taken temporally.
[18:18] 695 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:18] 696 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] 697 tn Grk “Syria, and with him.”
[18:18] 698 sn See the note on Aquila in 18:2.
[18:18] 699 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] 700 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] 701 tn That is, “before he sailed from Cenchrea.”
[18:18] 702 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] 703 sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334
[18:19] 704 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:19] 705 tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
[18:19] 706 tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:19] 707 sn See the note on synagogue in 6:9.
[18:19] 708 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] 712 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] 721 tn Or “but took leave of.”
[18:21] 722 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] 723 tn Or “will return.”
[18:21] 724 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] 725 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] 730 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] 731 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] 732 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] 733 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] 734 sn Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).
[18:23] 739 tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.
[18:23] 740 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] 741 sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.
[18:24] 748 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[18:24] 749 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] 750 tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”
[18:25] 757 tn Or “had been taught.”
[18:25] 758 tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).
[18:25] 759 tn Grk “the things.”
[18:25] 760 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] 775 tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.
[18:27] 776 sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27
[18:27] 777 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] 778 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] 779 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] 784 tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”
[18:28] 785 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] 786 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] 787 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.
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