Acts 11:1--20:38

Peter Defends His Actions to the Jerusalem Church

11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted ¹  the word of God. ²  11:2 So when Peter went up to Jerusalem, ³  the circumcised believers ⁴  took issue with ⁵  him, 11:3 saying, “You went to ⁶  uncircumcised men and shared a meal with ⁷  them.” 11:4 But Peter began and explained it to them point by point, ⁸  saying, 11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, ⁹  an object something like a large sheet descending, ¹⁰  being let down from heaven ¹¹  by its four corners, and it came to me. 11:6 As I stared ¹²  I looked into it and saw four-footed animals of the earth, wild animals, reptiles, ¹³  and wild birds. ¹⁴  11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter ¹⁵  and eat!’ 11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean ¹⁶  has ever entered my mouth!’ 11:9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider ¹⁷  ritually unclean!’ 11:10 This happened three times, and then everything was pulled up to heaven again. 11:11 At that very moment, ¹⁸  three men sent to me from Caesarea ¹⁹  approached ²⁰  the house where we were staying. ²¹  11:12 The Spirit told me to accompany them without hesitation. These six brothers ²²  also went with me, and we entered the man’s house. 11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter, 11:14 who will speak a message ²³  to you by which you and your entire household will be saved.’ 11:15 Then as I began to speak, the Holy Spirit fell on ²⁴  them just as he did ²⁵  on us at the beginning. ²⁶  11:16 And I remembered the word of the Lord, ²⁷  as he used to say, ²⁸  ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ²⁹  11:17 Therefore if God ³⁰  gave them the same gift ³¹  as he also gave us after believing ³²  in the Lord Jesus Christ, ³³  who was I to hinder ³⁴  God?” 11:18 When they heard this, ³⁵  they ceased their objections ³⁶  and praised ³⁷  God, saying, “So then, God has granted the repentance ³⁸  that leads to life even to the Gentiles.” ³⁹ 

Activity in the Church at Antioch

11:19 Now those who had been scattered because of the persecution that took place over Stephen ⁴⁰  went as far as ⁴¹  Phoenicia, ⁴²  Cyprus, ⁴³  and Antioch, ⁴⁴  speaking the message ⁴⁵  to no one but Jews. 11:20 But there were some men from Cyprus ⁴⁶  and Cyrene ⁴⁷  among them who came ⁴⁸  to Antioch ⁴⁹  and began to speak to the Greeks ⁵⁰  too, proclaiming the good news of the Lord Jesus. 11:21 The ⁵¹  hand of the Lord was with them, and a great number who believed ⁵²  turned ⁵³  to the Lord. 11:22 A report ⁵⁴  about them came to the attention ⁵⁵  of the church in Jerusalem, ⁵⁶  and they sent Barnabas ⁵⁷  to Antioch. ⁵⁸  11:23 When ⁵⁹  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ⁶⁰  to the Lord with devoted hearts, ⁶¹  11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people ⁶²  were brought to the Lord. 11:25 Then Barnabas departed for Tarsus to look for Saul, 11:26 and when he found him, he brought him to Antioch. ⁶³  So ⁶⁴  for a whole year Barnabas and Saul ⁶⁵  met with the church and taught a significant number of people. ⁶⁶  Now it was in Antioch ⁶⁷  that the disciples were first called Christians. ⁶⁸ 

Famine Relief for Judea

11:27 At that time ⁶⁹  some ⁷⁰  prophets ⁷¹  came down ⁷²  from Jerusalem ⁷³  to Antioch. ⁷⁴  11:28 One of them, named Agabus, got up ⁷⁵  and predicted ⁷⁶  by the Spirit that a severe ⁷⁷  famine ⁷⁸  was about to come over the whole inhabited world. ⁷⁹  (This ⁸⁰  took place during the reign of Claudius.) ⁸¹  11:29 So the disciples, each in accordance with his financial ability, ⁸²  decided ⁸³  to send relief ⁸⁴  to the brothers living in Judea. 11:30 They did so, ⁸⁵  sending their financial aid ⁸⁶  to the elders by Barnabas and Saul.

James is Killed and Peter Imprisoned

12:1 About that time King Herod ⁸⁷  laid hands on ⁸⁸  some from the church to harm them. ⁸⁹  12:2 He had James, the brother of John, executed with a sword. ⁹⁰  12:3 When he saw that this pleased the Jews, ⁹¹  he proceeded to arrest Peter too. (This took place during the feast of Unleavened Bread.) ⁹²  12:4 When he had seized him, he put him in prison, handing him over to four squads ⁹³  of soldiers to guard him. Herod ⁹⁴  planned ⁹⁵  to bring him out for public trial ⁹⁶  after the Passover. 12:5 So Peter was kept in prison, but those in the church were earnestly ⁹⁷  praying to God for him. ⁹⁸  12:6 On that very night before Herod was going to bring him out for trial, ⁹⁹  Peter was sleeping between two soldiers, bound with two chains, while ¹⁰⁰  guards in front of the door were keeping watch ¹⁰¹  over the prison. 12:7 Suddenly ¹⁰²  an angel of the Lord ¹⁰³  appeared, and a light shone in the prison cell. He struck ¹⁰⁴  Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s ¹⁰⁵  wrists. ¹⁰⁶  12:8 The angel said to him, “Fasten your belt ¹⁰⁷  and put on your sandals.” Peter ¹⁰⁸  did so. Then the angel ¹⁰⁹  said to him, “Put on your cloak ¹¹⁰  and follow me.” 12:9 Peter ¹¹¹  went out ¹¹²  and followed him; ¹¹³  he did not realize that what was happening through the angel was real, ¹¹⁴  but thought he was seeing a vision. 12:10 After they had passed the first and second guards, ¹¹⁵  they came to the iron ¹¹⁶  gate leading into the city. It ¹¹⁷  opened for them by itself, ¹¹⁸  and they went outside and walked down one narrow street, ¹¹⁹  when at once the angel left him. 12:11 When ¹²⁰  Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued ¹²¹  me from the hand ¹²²  of Herod ¹²³  and from everything the Jewish people ¹²⁴  were expecting to happen.”

12:12 When Peter ¹²⁵  realized this, he went to the house of Mary, the mother of John Mark, ¹²⁶  where many people had gathered together and were praying. 12:13 When he knocked at the door of the outer gate, a slave girl named Rhoda answered. ¹²⁷  12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told ¹²⁸  them ¹²⁹  that Peter was standing at the gate. 12:15 But they said to her, “You’ve lost your mind!” ¹³⁰  But she kept insisting that it was Peter, ¹³¹  and they kept saying, ¹³²  “It is his angel!” ¹³³  12:16 Now Peter continued knocking, and when they opened the door ¹³⁴  and saw him, they were greatly astonished. ¹³⁵  12:17 He motioned to them ¹³⁶  with his hand to be quiet and then related ¹³⁷  how the Lord had brought ¹³⁸  him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. ¹³⁹ 

12:18 At daybreak ¹⁴⁰  there was great consternation ¹⁴¹  among the soldiers over what had become of Peter. 12:19 When Herod ¹⁴²  had searched ¹⁴³  for him and did not find him, he questioned ¹⁴⁴  the guards and commanded that they be led away to execution. ¹⁴⁵  Then ¹⁴⁶  Herod ¹⁴⁷  went down from Judea to Caesarea ¹⁴⁸  and stayed there.

12:20 Now Herod ¹⁴⁹  was having an angry quarrel ¹⁵⁰  with the people of Tyre ¹⁵¹  and Sidon. ¹⁵²  So they joined together ¹⁵³  and presented themselves before him. And after convincing ¹⁵⁴  Blastus, the king’s personal assistant, ¹⁵⁵  to help them, ¹⁵⁶  they asked for peace, ¹⁵⁷  because their country’s food supply was provided by the king’s country. 12:21 On a day determined in advance, Herod ¹⁵⁸  put on his royal robes, ¹⁵⁹  sat down on the judgment seat, ¹⁶⁰  and made a speech ¹⁶¹  to them. 12:22 But the crowd ¹⁶²  began to shout, ¹⁶³  “The voice of a god, ¹⁶⁴  and not of a man!” 12:23 Immediately an angel of the Lord ¹⁶⁵  struck ¹⁶⁶  Herod ¹⁶⁷  down because he did not give the glory to God, and he was eaten by worms and died. ¹⁶⁸  12:24 But the word of God ¹⁶⁹  kept on increasing ¹⁷⁰  and multiplying.

12:25 So Barnabas and Saul returned to ¹⁷¹  Jerusalem ¹⁷²  when they had completed ¹⁷³  their mission, ¹⁷⁴  bringing along with them John Mark. ¹⁷⁵ 

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ¹⁷⁶  Barnabas, Simeon called Niger, ¹⁷⁷  Lucius the Cyrenian, ¹⁷⁸  Manaen (a close friend of Herod ¹⁷⁹  the tetrarch ¹⁸⁰  from childhood ¹⁸¹ ) and Saul. 13:2 While they were serving ¹⁸²  the Lord and fasting, the Holy Spirit said, “Set apart ¹⁸³  for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted ¹⁸⁴  and ¹⁸⁵  prayed and placed their hands ¹⁸⁶  on them, they sent them off.

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ¹⁸⁷  sent out by the Holy Spirit, went down to Seleucia, ¹⁸⁸  and from there they sailed to Cyprus. ¹⁸⁹  13:5 When ¹⁹⁰  they arrived ¹⁹¹  in Salamis, ¹⁹²  they began to proclaim ¹⁹³  the word of God in the Jewish synagogues. ¹⁹⁴  (Now they also had John ¹⁹⁵  as their assistant.) ¹⁹⁶  13:6 When they had crossed over ¹⁹⁷  the whole island as far as Paphos, ¹⁹⁸  they found a magician, a Jewish false prophet named Bar-Jesus, ¹⁹⁹  13:7 who was with the proconsul ²⁰⁰  Sergius Paulus, an intelligent man. The proconsul ²⁰¹  summoned ²⁰²  Barnabas and Saul and wanted to hear ²⁰³  the word of God. 13:8 But the magician Elymas ²⁰⁴  (for that is the way his name is translated) ²⁰⁵  opposed them, trying to turn the proconsul ²⁰⁶  away from the faith. 13:9 But Saul (also known as Paul), ²⁰⁷  filled with the Holy Spirit, ²⁰⁸  stared straight ²⁰⁹  at him 13:10 and said, “You who are full of all deceit and all wrongdoing, ²¹⁰  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ²¹¹  13:11 Now ²¹²  look, the hand of the Lord is against ²¹³  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ²¹⁴  and darkness came over ²¹⁵  him, and he went around seeking people ²¹⁶  to lead him by the hand. 13:12 Then when the proconsul ²¹⁷  saw what had happened, he believed, ²¹⁸  because he was greatly astounded ²¹⁹  at the teaching about ²²⁰  the Lord.

Paul and Barnabas at Pisidian Antioch

13:13 Then Paul and his companions put out to sea ²²¹  from Paphos ²²²  and came to Perga ²²³  in Pamphylia, ²²⁴  but John ²²⁵  left them and returned to Jerusalem. ²²⁶  13:14 Moving on from ²²⁷  Perga, ²²⁸  they arrived at Pisidian Antioch, ²²⁹  and on the Sabbath day they went into ²³⁰  the synagogue ²³¹  and sat down. 13:15 After the reading from the law and the prophets, ²³²  the leaders of the synagogue ²³³  sent them a message, ²³⁴  saying, “Brothers, ²³⁵  if you have any message ²³⁶  of exhortation ²³⁷  for the people, speak it.” ²³⁸  13:16 So Paul stood up, ²³⁹  gestured ²⁴⁰  with his hand and said,

“Men of Israel, ²⁴¹  and you Gentiles who fear God, ²⁴²  listen: 13:17 The God of this people Israel ²⁴³  chose our ancestors ²⁴⁴  and made the people great ²⁴⁵  during their stay as foreigners ²⁴⁶  in the country ²⁴⁷  of Egypt, and with uplifted arm ²⁴⁸  he led them out of it. 13:18 For ²⁴⁹  a period of about forty years he put up with ²⁵⁰  them in the wilderness. ²⁵¹  13:19 After ²⁵²  he had destroyed ²⁵³  seven nations ²⁵⁴  in the land of Canaan, he gave his people their land as an inheritance. ²⁵⁵  13:20 All this took ²⁵⁶  about four hundred fifty years. After this ²⁵⁷  he gave them judges until the time of ²⁵⁸  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 ²⁵⁹  forty years. 13:22 After removing him, God ²⁶⁰  raised up ²⁶¹  David their king. He testified about him: ²⁶²  ‘I have found David ²⁶³  the son of Jesse to be a man after my heart, ²⁶⁴  who will accomplish everything I want him to do.’ ²⁶⁵  13:23 From the descendants ²⁶⁶  of this man ²⁶⁷  God brought to Israel a Savior, Jesus, just as he promised. ²⁶⁸  13:24 Before ²⁶⁹  Jesus ²⁷⁰  arrived, John ²⁷¹  had proclaimed a baptism for repentance ²⁷²  to all the people of Israel. 13:25 But while John was completing his mission, ²⁷³  he said repeatedly, ²⁷⁴  ‘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!’ ²⁷⁵  13:26 Brothers, ²⁷⁶  descendants ²⁷⁷  of Abraham’s family, ²⁷⁸  and those Gentiles among you who fear God, ²⁷⁹  the message ²⁸⁰  of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize ²⁸¹  him, ²⁸²  and they fulfilled the sayings ²⁸³  of the prophets that are read every Sabbath by condemning ²⁸⁴  him. ²⁸⁵  13:28 Though ²⁸⁶  they found ²⁸⁷  no basis ²⁸⁸  for a death sentence, ²⁸⁹  they asked Pilate to have him executed. 13:29 When they had accomplished ²⁹⁰  everything that was written ²⁹¹  about him, they took him down ²⁹²  from the cross ²⁹³  and placed him ²⁹⁴  in a tomb. 13:30 But God raised ²⁹⁵  him from the dead, 13:31 and ²⁹⁶  for many days he appeared to those who had accompanied ²⁹⁷  him from Galilee to Jerusalem. These ²⁹⁸  are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, ²⁹⁹  13:33 that this promise ³⁰⁰  God has fulfilled to us, their children, by raising ³⁰¹  Jesus, as also it is written in the second psalm, ‘You are my Son; ³⁰²  today I have fathered you.’ ³⁰³  13:34 But regarding the fact that he has raised Jesus ³⁰⁴  from the dead, never ³⁰⁵  again to be ³⁰⁶  in a state of decay, God ³⁰⁷  has spoken in this way: ‘I will give you ³⁰⁸  the holy and trustworthy promises ³⁰⁹  made to David.’ ³¹⁰  13:35 Therefore he also says in another psalm, ³¹¹  ‘You will not permit your Holy One ³¹²  to experience ³¹³  decay.’ ³¹⁴  13:36 For David, after he had served ³¹⁵  God’s purpose in his own generation, died, ³¹⁶  was buried with his ancestors, ³¹⁷  and experienced ³¹⁸  decay, 13:37 but the one ³¹⁹  whom God raised up did not experience ³²⁰  decay. 13:38 Therefore let it be known to you, brothers, that through this one ³²¹  forgiveness of sins is proclaimed to you, 13:39 and by this one ³²²  everyone who believes is justified ³²³  from everything from which the law of Moses could not justify ³²⁴  you. ³²⁵  13:40 Watch out, ³²⁶  then, that what is spoken about by ³²⁷  the prophets does not happen to you:

13:41 ‘Look, you scoffers; be amazed and perish! ³²⁸ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ³²⁹ 

13:42 As Paul and Barnabas ³³⁰  were going out, ³³¹  the people ³³²  were urging ³³³  them to speak about these things ³³⁴  on the next Sabbath. 13:43 When the meeting of the synagogue ³³⁵  had broken up, ³³⁶  many of the Jews and God-fearing proselytes ³³⁷  followed Paul and Barnabas, who were speaking with them and were persuading ³³⁸  them ³³⁹  to continue ³⁴⁰  in the grace of God.

13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. ³⁴¹  13:45 But when the Jews saw the crowds, they were filled with jealousy, ³⁴²  and they began to contradict ³⁴³  what Paul was saying ³⁴⁴  by reviling him. ³⁴⁵  13:46 Both Paul and Barnabas replied courageously, ³⁴⁶  “It was necessary to speak the word of God ³⁴⁷  to you first. Since you reject it and do not consider yourselves worthy ³⁴⁸  of eternal life, we ³⁴⁹  are turning to the Gentiles. ³⁵⁰  13:47 For this ³⁵¹  is what the Lord has commanded us: ‘I have appointed ³⁵²  you to be a light ³⁵³  for the Gentiles, to bring salvation ³⁵⁴  to the ends of the earth.’” ³⁵⁵  13:48 When the Gentiles heard this, they began to rejoice ³⁵⁶  and praise ³⁵⁷  the word of the Lord, and all who had been appointed for eternal life ³⁵⁸  believed. 13:49 So the word of the Lord was spreading ³⁵⁹  through the entire region. 13:50 But the Jews incited ³⁶⁰  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 ³⁶¹  of their region. 13:51 So after they shook ³⁶²  the dust off their feet ³⁶³  in protest against them, they went to Iconium. ³⁶⁴  13:52 And the disciples were filled with joy ³⁶⁵  and with the Holy Spirit.

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ³⁶⁶  when Paul and Barnabas ³⁶⁷  went into the Jewish synagogue ³⁶⁸  and spoke in such a way that a large group ³⁶⁹  of both Jews and Greeks believed. 14:2 But the Jews who refused to believe ³⁷⁰  stirred up the Gentiles and poisoned their minds ³⁷¹  against the brothers. 14:3 So they stayed there ³⁷²  for a considerable time, speaking out courageously for the Lord, who testified ³⁷³  to the message ³⁷⁴  of his grace, granting miraculous signs ³⁷⁵  and wonders to be performed through their hands. 14:4 But the population ³⁷⁶  of the city was divided; some ³⁷⁷  sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made ³⁷⁸  an attempt to mistreat ³⁷⁹  them and stone them, ³⁸⁰  14:6 Paul and Barnabas ³⁸¹  learned about it ³⁸²  and fled to the Lycaonian cities of Lystra ³⁸³  and Derbe ³⁸⁴  and the surrounding region. 14:7 There ³⁸⁵  they continued to proclaim ³⁸⁶  the good news.

Paul and Barnabas at Lystra

14:8 In ³⁸⁷  Lystra ³⁸⁸  sat a man who could not use his feet, ³⁸⁹  lame from birth, ³⁹⁰  who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul ³⁹¹  stared ³⁹²  intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” ³⁹³  And the man ³⁹⁴  leaped up and began walking. ³⁹⁵  14:11 So when the crowds saw what Paul had done, they shouted ³⁹⁶  in the Lycaonian language, ³⁹⁷  “The gods have come down to us in human form!” ³⁹⁸  14:12 They began to call ³⁹⁹  Barnabas Zeus ⁴⁰⁰  and Paul Hermes, ⁴⁰¹  because he was the chief speaker. 14:13 The priest of the temple ⁴⁰²  of Zeus, ⁴⁰³  located just outside the city, brought bulls ⁴⁰⁴  and garlands ⁴⁰⁵  to the city gates; he and the crowds wanted to offer sacrifices to them. ⁴⁰⁶  14:14 But when the apostles ⁴⁰⁷  Barnabas and Paul heard about ⁴⁰⁸  it, they tore ⁴⁰⁹  their clothes and rushed out ⁴¹⁰  into the crowd, shouting, ⁴¹¹  14:15 “Men, why are you doing these things? We too are men, with human natures ⁴¹²  just like you! We are proclaiming the good news to you, so that you should turn ⁴¹³  from these worthless ⁴¹⁴  things to the living God, who made the heaven, the earth, ⁴¹⁵  the sea, and everything that is in them. 14:16 In ⁴¹⁶  past ⁴¹⁷  generations he allowed all the nations ⁴¹⁸  to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, ⁴¹⁹  by giving you rain from heaven ⁴²⁰  and fruitful seasons, satisfying you ⁴²¹  with food and your hearts with joy.” ⁴²²  14:18 Even by saying ⁴²³  these things, they scarcely persuaded ⁴²⁴  the crowds not to offer sacrifice to them.

14:19 But Jews came from Antioch ⁴²⁵  and Iconium, ⁴²⁶  and after winning ⁴²⁷  the crowds over, they stoned ⁴²⁸  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 ⁴²⁹  into the city. On ⁴³⁰  the next day he left with Barnabas for Derbe. ⁴³¹ 

Paul and Barnabas Return to Antioch in Syria

14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, ⁴³²  to Iconium, ⁴³³  and to Antioch. ⁴³⁴  14:22 They strengthened ⁴³⁵  the souls of the disciples and encouraged them to continue ⁴³⁶  in the faith, saying, “We must enter the kingdom ⁴³⁷  of God through many persecutions.” ⁴³⁸  14:23 When they had appointed elders ⁴³⁹  for them in the various churches, ⁴⁴⁰  with prayer and fasting ⁴⁴¹  they entrusted them to the protection ⁴⁴²  of the Lord in whom they had believed. 14:24 Then they passed through ⁴⁴³  Pisidia and came into Pamphylia, ⁴⁴⁴  14:25 and when they had spoken the word ⁴⁴⁵  in Perga, ⁴⁴⁶  they went down to Attalia. ⁴⁴⁷  14:26 From there they sailed back to Antioch, ⁴⁴⁸  where they had been commended ⁴⁴⁹  to the grace of God for the work they had now completed. ⁴⁵⁰  14:27 When they arrived and gathered the church together, they reported ⁴⁵¹  all the things God ⁴⁵²  had done with them, and that he had opened a door ⁴⁵³  of faith for the Gentiles. 14:28 So they spent ⁴⁵⁴  considerable ⁴⁵⁵  time with the disciples.

The Jerusalem Council

15:1 Now some men came down from Judea ⁴⁵⁶  and began to teach the brothers, “Unless you are circumcised ⁴⁵⁷  according to the custom of Moses, you cannot be saved.” 15:2 When Paul and Barnabas had a major argument and debate ⁴⁵⁸  with them, the church ⁴⁵⁹  appointed Paul and Barnabas and some others from among them to go up to meet with ⁴⁶⁰  the apostles and elders in Jerusalem ⁴⁶¹  about this point of disagreement. ⁴⁶²  15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ⁴⁶³  and Samaria, they were relating at length ⁴⁶⁴  the conversion of the Gentiles and bringing great joy ⁴⁶⁵  to all the brothers. 15:4 When they arrived in Jerusalem, they were received ⁴⁶⁶  by the church and the apostles and the elders, and they reported ⁴⁶⁷  all the things God had done with them. ⁴⁶⁸  15:5 But some from the religious party of the Pharisees ⁴⁶⁹  who had believed stood up and said, “It is necessary ⁴⁷⁰  to circumcise the Gentiles ⁴⁷¹  and to order them to observe ⁴⁷²  the law of Moses.”

15:6 Both the apostles and the elders met together to deliberate ⁴⁷³  about this matter. 15:7 After there had been much debate, ⁴⁷⁴  Peter stood up and said to them, “Brothers, you know that some time ago ⁴⁷⁵  God chose ⁴⁷⁶  me to preach to the Gentiles so they would hear the message ⁴⁷⁷  of the gospel ⁴⁷⁸  and believe. ⁴⁷⁹  15:8 And God, who knows the heart, ⁴⁸⁰  has testified ⁴⁸¹  to them by giving them the Holy Spirit just as he did to us, ⁴⁸²  15:9 and he made no distinction ⁴⁸³  between them and us, cleansing ⁴⁸⁴  their hearts by faith. 15:10 So now why are you putting God to the test ⁴⁸⁵  by placing on the neck of the disciples a yoke ⁴⁸⁶  that neither our ancestors ⁴⁸⁷  nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through ⁴⁸⁸  the grace of the Lord Jesus, in the same way as they are.” ⁴⁸⁹ 

15:12 The whole group kept quiet ⁴⁹⁰  and listened to Barnabas and Paul while they explained all the miraculous signs ⁴⁹¹  and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, ⁴⁹²  James replied, ⁴⁹³  “Brothers, listen to me. 15:14 Simeon ⁴⁹⁴  has explained ⁴⁹⁵  how God first concerned himself ⁴⁹⁶  to select ⁴⁹⁷  from among the Gentiles ⁴⁹⁸  a people for his name. 15:15 The ⁴⁹⁹  words of the prophets agree ⁵⁰⁰  with this, as it is written,

15:16 ‘After this ⁵⁰¹  I ⁵⁰²  will return,

and I will rebuild the fallen tent ⁵⁰³  of David;

I will rebuild its ruins and restore ⁵⁰⁴  it,

15:17 so that the rest of humanity ⁵⁰⁵  may seek the Lord,

namely, ⁵⁰⁶  all the Gentiles ⁵⁰⁷  I have called to be my own,’ ⁵⁰⁸  says the Lord, ⁵⁰⁹  who makes these things 15:18 known ⁵¹⁰  from long ago. ⁵¹¹ 

15:19 “Therefore I conclude ⁵¹²  that we should not cause extra difficulty ⁵¹³  for those among the Gentiles ⁵¹⁴  who are turning to God, 15:20 but that we should write them a letter ⁵¹⁵  telling them to abstain ⁵¹⁶  from things defiled ⁵¹⁷  by idols and from sexual immorality and from what has been strangled ⁵¹⁸  and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times, ⁵¹⁹  because he is read aloud ⁵²⁰  in the synagogues ⁵²¹  every Sabbath.”

15:22 Then the apostles and elders, with the whole church, decided ⁵²²  to send men chosen from among them, Judas called Barsabbas and Silas, ⁵²³  leaders among the brothers, to Antioch ⁵²⁴  with Paul and Barnabas. 15:23 They sent this letter with them: ⁵²⁵ 

From the apostles ⁵²⁶  and elders, your brothers, ⁵²⁷  to the Gentile brothers and sisters ⁵²⁸  in Antioch, ⁵²⁹  Syria, ⁵³⁰  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 ⁵³¹  you, upsetting ⁵³²  your minds ⁵³³  by what they said, ⁵³⁴  15:25 we have unanimously ⁵³⁵  decided ⁵³⁶  to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who ⁵³⁷  have risked their lives ⁵³⁸  for the name of our Lord Jesus Christ. ⁵³⁹  15:27 Therefore we are sending ⁵⁴⁰  Judas and Silas ⁵⁴¹  who will tell you these things themselves in person. ⁵⁴²  15:28 For it seemed best to the Holy Spirit and to us ⁵⁴³  not to place any greater burden on you than these necessary rules: ⁵⁴⁴  15:29 that you abstain from meat that has been sacrificed to idols ⁵⁴⁵  and from blood and from what has been strangled ⁵⁴⁶  and from sexual immorality. ⁵⁴⁷  If you keep yourselves from doing these things, ⁵⁴⁸  you will do well. Farewell. ⁵⁴⁹ 

15:30 So when they were dismissed, ⁵⁵⁰  they went down to Antioch, ⁵⁵¹  and after gathering the entire group ⁵⁵²  together, they delivered the letter. 15:31 When they read it aloud, ⁵⁵³  the people ⁵⁵⁴  rejoiced at its encouragement. ⁵⁵⁵  15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. ⁵⁵⁶  15:33 After ⁵⁵⁷  they had spent some time there, ⁵⁵⁸  they were sent off in peace by the brothers to those who had sent them. 15:34 [[EMPTY]] ⁵⁵⁹  15:35 But Paul and Barnabas remained in Antioch, ⁵⁶⁰  teaching and proclaiming (along with many others) ⁵⁶¹  the word of the Lord. ⁵⁶² 

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return ⁵⁶³  and visit the brothers in every town where we proclaimed the word of the Lord ⁵⁶⁴  to see how they are doing.” ⁵⁶⁵  15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted ⁵⁶⁶  that they should not take along this one who had left them in Pamphylia ⁵⁶⁷  and had not accompanied them in the work. 15:39 They had ⁵⁶⁸  a sharp disagreement, ⁵⁶⁹  so that they parted company. Barnabas took along ⁵⁷⁰  Mark and sailed away to Cyprus, ⁵⁷¹  15:40 but Paul chose Silas and set out, commended ⁵⁷²  to the grace of the Lord by the brothers and sisters. ⁵⁷³  15:41 He passed through Syria and Cilicia, strengthening ⁵⁷⁴  the churches.

Timothy Joins Paul and Silas

16:1 He also came to Derbe ⁵⁷⁵  and to Lystra. ⁵⁷⁶  A disciple ⁵⁷⁷  named Timothy was there, the son of a Jewish woman who was a believer, ⁵⁷⁸  but whose father was a Greek. ⁵⁷⁹  16:2 The brothers in Lystra ⁵⁸⁰  and Iconium ⁵⁸¹  spoke well ⁵⁸²  of him. ⁵⁸³  16:3 Paul wanted Timothy ⁵⁸⁴  to accompany him, and he took ⁵⁸⁵  him and circumcised ⁵⁸⁶  him because of the Jews who were in those places, ⁵⁸⁷  for they all knew that his father was Greek. ⁵⁸⁸  16:4 As they went through the towns, ⁵⁸⁹  they passed on ⁵⁹⁰  the decrees that had been decided on by the apostles and elders in Jerusalem ⁵⁹¹  for the Gentile believers ⁵⁹²  to obey. ⁵⁹³  16:5 So the churches were being strengthened in the faith and were increasing in number every day. ⁵⁹⁴ 

Paul’s Vision of the Macedonian Man

16:6 They went through the region of Phrygia ⁵⁹⁵  and Galatia, ⁵⁹⁶  having been prevented ⁵⁹⁷  by the Holy Spirit from speaking the message ⁵⁹⁸  in the province of Asia. ⁵⁹⁹  16:7 When they came to ⁶⁰⁰  Mysia, ⁶⁰¹  they attempted to go into Bithynia, ⁶⁰²  but the Spirit of Jesus did not allow ⁶⁰³  them to do this, ⁶⁰⁴  16:8 so they passed through ⁶⁰⁵  Mysia ⁶⁰⁶  and went down to Troas. ⁶⁰⁷  16:9 A ⁶⁰⁸  vision appeared to Paul during the night: A Macedonian man was standing there ⁶⁰⁹  urging him, ⁶¹⁰  “Come over ⁶¹¹  to Macedonia ⁶¹²  and help us!” 16:10 After Paul ⁶¹³  saw the vision, we attempted ⁶¹⁴  immediately to go over to Macedonia, ⁶¹⁵  concluding that God had called ⁶¹⁶  us to proclaim the good news to them.

Arrival at Philippi

16:11 We put out to sea ⁶¹⁷  from Troas ⁶¹⁸  and sailed a straight course ⁶¹⁹  to Samothrace, ⁶²⁰  the next day to Neapolis, ⁶²¹  16:12 and from there to Philippi, ⁶²²  which is a leading city of that district ⁶²³  of Macedonia, ⁶²⁴  a Roman colony. ⁶²⁵  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 ⁶²⁶  and began to speak ⁶²⁷  to the women ⁶²⁸  who had assembled there. ⁶²⁹  16:14 A ⁶³⁰  woman named Lydia, a dealer in purple cloth ⁶³¹  from the city of Thyatira, ⁶³²  a God-fearing woman, listened to us. ⁶³³  The Lord opened her heart to respond ⁶³⁴  to what Paul was saying. 16:15 After she and her household were baptized, she urged us, ⁶³⁵  “If ⁶³⁶  you consider me to be a believer in the Lord, ⁶³⁷  come and stay in my house.” And she persuaded ⁶³⁸  us.

Paul and Silas Are Thrown Into Prison

16:16 Now ⁶³⁹  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. ⁶⁴⁰  She ⁶⁴¹  brought her owners ⁶⁴²  a great profit by fortune-telling. ⁶⁴³  16:17 She followed behind Paul and us and kept crying out, ⁶⁴⁴  “These men are servants ⁶⁴⁵  of the Most High God, who are proclaiming to you the way ⁶⁴⁶  of salvation.” ⁶⁴⁷  16:18 She continued to do this for many days. But Paul became greatly annoyed, ⁶⁴⁸  and turned ⁶⁴⁹  and said to the spirit, “I command you in the name of Jesus Christ ⁶⁵⁰  to come out of her!” And it came out of her at once. ⁶⁵¹  16:19 But when her owners ⁶⁵²  saw their hope of profit ⁶⁵³  was gone, they seized ⁶⁵⁴  Paul and Silas and dragged ⁶⁵⁵  them into the marketplace before the authorities. 16:20 When ⁶⁵⁶  they had brought them ⁶⁵⁷  before the magistrates, they said, “These men are throwing our city into confusion. ⁶⁵⁸  They are ⁶⁵⁹  Jews 16:21 and are advocating ⁶⁶⁰  customs that are not lawful for us to accept ⁶⁶¹  or practice, ⁶⁶²  since we are ⁶⁶³  Romans.”

16:22 The crowd joined the attack ⁶⁶⁴  against them, and the magistrates tore the clothes ⁶⁶⁵  off Paul and Silas ⁶⁶⁶  and ordered them to be beaten with rods. ⁶⁶⁷  16:23 After they had beaten them severely, ⁶⁶⁸  they threw them into prison and commanded ⁶⁶⁹  the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell ⁶⁷⁰  and fastened their feet in the stocks. ⁶⁷¹ 

16:25 About midnight Paul and Silas were praying ⁶⁷²  and singing hymns to God, ⁶⁷³  and the rest of ⁶⁷⁴  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 ⁶⁷⁵  of all the prisoners came loose. 16:27 When the jailer woke up ⁶⁷⁶  and saw the doors of the prison standing open, ⁶⁷⁷  he drew his sword and was about to kill himself, ⁶⁷⁸  because he assumed ⁶⁷⁹  the prisoners had escaped. 16:28 But Paul called out loudly, ⁶⁸⁰  “Do not harm yourself, ⁶⁸¹  for we are all here!” 16:29 Calling for lights, the jailer ⁶⁸²  rushed in and fell down ⁶⁸³  trembling at the feet of Paul and Silas. 16:30 Then he brought them outside ⁶⁸⁴  and asked, “Sirs, what must ⁶⁸⁵  I do to be saved?” 16:31 They replied, ⁶⁸⁶  “Believe ⁶⁸⁷  in the Lord Jesus ⁶⁸⁸  and you will be saved, you and your household.” 16:32 Then ⁶⁸⁹  they spoke the word of the Lord ⁶⁹⁰  to him, along with all those who were in his house. 16:33 At ⁶⁹¹  that hour of the night he took them ⁶⁹²  and washed their wounds; ⁶⁹³  then ⁶⁹⁴  he and all his family ⁶⁹⁵  were baptized right away. ⁶⁹⁶  16:34 The jailer ⁶⁹⁷  brought them into his house and set food ⁶⁹⁸  before them, and he rejoiced greatly ⁶⁹⁹  that he had come to believe ⁷⁰⁰  in God, together with his entire household. ⁷⁰¹  16:35 At daybreak ⁷⁰²  the magistrates ⁷⁰³  sent their police officers, ⁷⁰⁴  saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, ⁷⁰⁵  “The magistrates have sent orders ⁷⁰⁶  to release you. So come out now and go in peace.” ⁷⁰⁷  16:37 But Paul said to the police officers, ⁷⁰⁸  “They had us beaten in public ⁷⁰⁹  without a proper trial ⁷¹⁰  – even though we are Roman citizens ⁷¹¹  – and they threw us ⁷¹²  in prison. And now they want to send us away ⁷¹³  secretly? Absolutely not! They ⁷¹⁴  themselves must come and escort us out!” ⁷¹⁵  16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas ⁷¹⁶  were Roman citizens ⁷¹⁷  16:39 and came ⁷¹⁸  and apologized to them. After ⁷¹⁹  they brought them out, they asked them repeatedly ⁷²⁰  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 ⁷²¹  departed.

Paul and Silas at Thessalonica

17:1 After they traveled through ⁷²²  Amphipolis ⁷²³  and Apollonia, ⁷²⁴  they came to Thessalonica, ⁷²⁵  where there was a Jewish synagogue. ⁷²⁶  17:2 Paul went to the Jews in the synagogue, ⁷²⁷  as he customarily did, and on three Sabbath days he addressed ⁷²⁸  them from the scriptures, 17:3 explaining and demonstrating ⁷²⁹  that the Christ ⁷³⁰  had to suffer and to rise from the dead, ⁷³¹  saying, ⁷³²  “This Jesus I am proclaiming to you is the Christ.” ⁷³³  17:4 Some of them were persuaded ⁷³⁴  and joined Paul and Silas, along with a large group ⁷³⁵  of God-fearing Greeks ⁷³⁶  and quite a few ⁷³⁷  prominent women. 17:5 But the Jews became jealous, ⁷³⁸  and gathering together some worthless men from the rabble in the marketplace, ⁷³⁹  they formed a mob ⁷⁴⁰  and set the city in an uproar. ⁷⁴¹  They attacked Jason’s house, ⁷⁴²  trying to find Paul and Silas ⁷⁴³  to bring them out to the assembly. ⁷⁴⁴  17:6 When they did not find them, they dragged ⁷⁴⁵  Jason and some of the brothers before the city officials, ⁷⁴⁶  screaming, “These people who have stirred up trouble ⁷⁴⁷  throughout the world ⁷⁴⁸  have come here too, 17:7 and ⁷⁴⁹  Jason has welcomed them as guests! They ⁷⁵⁰  are all acting against Caesar’s ⁷⁵¹  decrees, saying there is another king named ⁷⁵²  Jesus!” ⁷⁵³  17:8 They caused confusion among ⁷⁵⁴  the crowd and the city officials ⁷⁵⁵  who heard these things. 17:9 After ⁷⁵⁶  the city officials ⁷⁵⁷  had received bail ⁷⁵⁸  from Jason and the others, they released them.

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ⁷⁵⁹  at once, during the night. When they arrived, ⁷⁶⁰  they went to the Jewish synagogue. ⁷⁶¹  17:11 These Jews ⁷⁶²  were more open-minded ⁷⁶³  than those in Thessalonica, ⁷⁶⁴  for they eagerly ⁷⁶⁵  received ⁷⁶⁶  the message, examining ⁷⁶⁷  the scriptures carefully every day ⁷⁶⁸  to see if these things were so. 17:12 Therefore many of them believed, along with quite a few ⁷⁶⁹  prominent ⁷⁷⁰  Greek women and men. 17:13 But when the Jews from Thessalonica ⁷⁷¹  heard that Paul had also proclaimed the word of God ⁷⁷²  in Berea, ⁷⁷³  they came there too, inciting ⁷⁷⁴  and disturbing ⁷⁷⁵  the crowds. 17:14 Then the brothers sent Paul away to the coast ⁷⁷⁶  at once, but Silas and Timothy remained in Berea. ⁷⁷⁷  17:15 Those who accompanied Paul escorted him as far as Athens, ⁷⁷⁸  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ⁷⁷⁹ 

Paul at Athens

17:16 While Paul was waiting for them in Athens, ⁷⁸⁰  his spirit was greatly upset ⁷⁸¹  because he saw ⁷⁸²  the city was full of idols. 17:17 So he was addressing ⁷⁸³  the Jews and the God-fearing Gentiles ⁷⁸⁴  in the synagogue, ⁷⁸⁵  and in the marketplace every day ⁷⁸⁶  those who happened to be there. 17:18 Also some of the Epicurean ⁷⁸⁷  and Stoic ⁷⁸⁸  philosophers were conversing ⁷⁸⁹  with him, and some were asking, ⁷⁹⁰  “What does this foolish babbler ⁷⁹¹  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ⁷⁹²  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ⁷⁹³  17:19 So they took Paul and ⁷⁹⁴  brought him to the Areopagus, ⁷⁹⁵  saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things ⁷⁹⁶  to our ears, so we want to know what they ⁷⁹⁷  mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time ⁷⁹⁸  in nothing else than telling ⁷⁹⁹  or listening to something new.) ⁸⁰⁰ 

17:22 So Paul stood ⁸⁰¹  before the Areopagus and said, “Men of Athens, I see that you are very religious ⁸⁰²  in all respects. ⁸⁰³  17:23 For as I went around and observed closely your objects of worship, ⁸⁰⁴  I even found an altar with this inscription: ⁸⁰⁵  ‘To an unknown god.’ Therefore what you worship without knowing it, ⁸⁰⁶  this I proclaim to you. 17:24 The God who made the world and everything in it, ⁸⁰⁷  who is ⁸⁰⁸  Lord of heaven and earth, does not live in temples made by human hands, ⁸⁰⁹  17:25 nor is he served by human hands, as if he needed anything, ⁸¹⁰  because he himself gives life and breath and everything to everyone. ⁸¹¹  17:26 From one man ⁸¹²  he made every nation of the human race ⁸¹³  to inhabit the entire earth, ⁸¹⁴  determining their set times ⁸¹⁵  and the fixed limits of the places where they would live, ⁸¹⁶  17:27 so that they would search for God and perhaps grope around ⁸¹⁷  for him and find him, ⁸¹⁸  though he is ⁸¹⁹  not far from each one of us. 17:28 For in him we live and move about ⁸²⁰  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ⁸²¹  17:29 So since we are God’s offspring, we should not think the deity ⁸²²  is like gold or silver or stone, an image ⁸²³  made by human ⁸²⁴  skill ⁸²⁵  and imagination. ⁸²⁶  17:30 Therefore, although God has overlooked ⁸²⁷  such times of ignorance, ⁸²⁸  he now commands all people ⁸²⁹  everywhere to repent, ⁸³⁰  17:31 because he has set ⁸³¹  a day on which he is going to judge the world ⁸³²  in righteousness, by a man whom he designated, ⁸³³  having provided proof to everyone by raising ⁸³⁴  him from the dead.”

17:32 Now when they heard about ⁸³⁵  the resurrection from the dead, some began to scoff, ⁸³⁶  but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. ⁸³⁷  17:34 But some people ⁸³⁸  joined him ⁸³⁹  and believed. Among them ⁸⁴⁰  were Dionysius, who was a member of the Areopagus, ⁸⁴¹  a woman ⁸⁴²  named Damaris, and others with them.

Paul at Corinth

18:1 After this ⁸⁴³  Paul ⁸⁴⁴  departed from ⁸⁴⁵  Athens ⁸⁴⁶  and went to Corinth. ⁸⁴⁷  18:2 There he ⁸⁴⁸  found ⁸⁴⁹  a Jew named Aquila, ⁸⁵⁰  a native of Pontus, ⁸⁵¹  who had recently come from Italy with his wife Priscilla, because Claudius ⁸⁵²  had ordered all the Jews to depart from ⁸⁵³  Rome. ⁸⁵⁴  Paul approached ⁸⁵⁵  them, 18:3 and because he worked at the same trade, he stayed with them and worked with them ⁸⁵⁶  (for they were tentmakers ⁸⁵⁷  by trade). ⁸⁵⁸  18:4 He addressed ⁸⁵⁹  both Jews and Greeks in the synagogue ⁸⁶⁰  every Sabbath, attempting to persuade ⁸⁶¹  them.

18:5 Now when Silas and Timothy arrived ⁸⁶²  from Macedonia, ⁸⁶³  Paul became wholly absorbed with proclaiming ⁸⁶⁴  the word, testifying ⁸⁶⁵  to the Jews that Jesus was the Christ. ⁸⁶⁶  18:6 When they opposed him ⁸⁶⁷  and reviled him, ⁸⁶⁸  he protested by shaking out his clothes ⁸⁶⁹  and said to them, “Your blood ⁸⁷⁰  be on your own heads! I am guiltless! ⁸⁷¹  From now on I will go to the Gentiles!” 18:7 Then Paul ⁸⁷²  left ⁸⁷³  the synagogue ⁸⁷⁴  and went to the house of a person named Titius Justus, a Gentile who worshiped God, ⁸⁷⁵  whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, ⁸⁷⁶  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ⁸⁷⁷  believed and were baptized. 18:9 The Lord said to Paul by a vision ⁸⁷⁸  in the night, ⁸⁷⁹  “Do not be afraid, ⁸⁸⁰  but speak and do not be silent, 18:10 because I am with you, and no one will assault ⁸⁸¹  you to harm ⁸⁸²  you, because I have many people in this city.” 18:11 So he stayed there ⁸⁸³  a year and six months, teaching the word of God among them. ⁸⁸⁴ 

Paul Before the Proconsul Gallio

18:12 Now while Gallio ⁸⁸⁵  was proconsul ⁸⁸⁶  of Achaia, ⁸⁸⁷  the Jews attacked Paul together ⁸⁸⁸  and brought him before the judgment seat, ⁸⁸⁹  18:13 saying, “This man is persuading ⁸⁹⁰  people to worship God in a way contrary to ⁸⁹¹  the law!” 18:14 But just as Paul was about to speak, ⁸⁹²  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ⁸⁹³  I would have been justified in accepting the complaint ⁸⁹⁴  of you Jews, ⁸⁹⁵  18:15 but since it concerns points of disagreement ⁸⁹⁶  about words and names and your own law, settle ⁸⁹⁷  it yourselves. I will not be ⁸⁹⁸  a judge of these things!” 18:16 Then he had them forced away ⁸⁹⁹  from the judgment seat. ⁹⁰⁰  18:17 So they all seized Sosthenes, the president of the synagogue, ⁹⁰¹  and began to beat ⁹⁰²  him in front of the judgment seat. ⁹⁰³  Yet none of these things were of any concern ⁹⁰⁴  to Gallio.

Paul Returns to Antioch in Syria

18:18 Paul, after staying ⁹⁰⁵  many more days in Corinth, ⁹⁰⁶  said farewell to ⁹⁰⁷  the brothers and sailed away to Syria accompanied by ⁹⁰⁸  Priscilla and Aquila. ⁹⁰⁹  He ⁹¹⁰  had his hair cut off ⁹¹¹  at Cenchrea ⁹¹²  because he had made a vow. ⁹¹³  18:19 When they reached Ephesus, ⁹¹⁴  Paul ⁹¹⁵  left Priscilla and Aquila ⁹¹⁶  behind there, but he himself went ⁹¹⁷  into the synagogue ⁹¹⁸  and addressed ⁹¹⁹  the Jews. 18:20 When they asked him to stay longer, he would not consent, ⁹²⁰  18:21 but said farewell to ⁹²¹  them and added, ⁹²²  “I will come back ⁹²³  to you again if God wills.” ⁹²⁴  Then ⁹²⁵  he set sail from Ephesus, 18:22 and when he arrived ⁹²⁶  at Caesarea, ⁹²⁷  he went up and greeted ⁹²⁸  the church at Jerusalem ⁹²⁹  and then went down to Antioch. ⁹³⁰  18:23 After he spent ⁹³¹  some time there, Paul left and went through the region of Galatia ⁹³²  and Phrygia, ⁹³³  strengthening all the disciples.

Apollos Begins His Ministry

18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. ⁹³⁴  He was an eloquent speaker, ⁹³⁵  well-versed ⁹³⁶  in the scriptures. 18:25 He had been instructed in ⁹³⁷  the way of the Lord, and with great enthusiasm ⁹³⁸  he spoke and taught accurately the facts ⁹³⁹  about Jesus, although he knew ⁹⁴⁰  only the baptism of John. 18:26 He began to speak out fearlessly ⁹⁴¹  in the synagogue, ⁹⁴²  but when Priscilla and Aquila ⁹⁴³  heard him, they took him aside ⁹⁴⁴  and explained the way of God to him more accurately. 18:27 When Apollos ⁹⁴⁵  wanted to cross over to Achaia, ⁹⁴⁶  the brothers encouraged ⁹⁴⁷  him ⁹⁴⁸  and wrote to the disciples to welcome him. When he arrived, he ⁹⁴⁹  assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously ⁹⁵⁰  in public debate, ⁹⁵¹  demonstrating from the scriptures that the Christ ⁹⁵²  was Jesus. ⁹⁵³ 

Disciples of John the Baptist at Ephesus

19:1 While ⁹⁵⁴  Apollos was in Corinth, ⁹⁵⁵  Paul went through the inland ⁹⁵⁶  regions ⁹⁵⁷  and came to Ephesus. ⁹⁵⁸  He ⁹⁵⁹  found some disciples there ⁹⁶⁰  19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ⁹⁶¹  They replied, ⁹⁶²  “No, we have not even ⁹⁶³  heard that there is a Holy Spirit.” 19:3 So Paul ⁹⁶⁴  said, “Into what then were you baptized?” “Into John’s baptism,” they replied. ⁹⁶⁵  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, ⁹⁶⁶  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 ⁹⁶⁷  his hands on them, the Holy Spirit came ⁹⁶⁸  upon them, and they began to speak ⁹⁶⁹  in tongues and to prophesy. ⁹⁷⁰  19:7 (Now there were about twelve men in all.) ⁹⁷¹ 

Paul Continues to Minister at Ephesus

19:8 So Paul ⁹⁷²  entered ⁹⁷³  the synagogue ⁹⁷⁴  and spoke out fearlessly ⁹⁷⁵  for three months, addressing ⁹⁷⁶  and convincing ⁹⁷⁷  them about the kingdom of God. ⁹⁷⁸  19:9 But when ⁹⁷⁹  some were stubborn ⁹⁸⁰  and refused to believe, reviling ⁹⁸¹  the Way ⁹⁸²  before the congregation, he left ⁹⁸³  them and took the disciples with him, ⁹⁸⁴  addressing ⁹⁸⁵  them every day ⁹⁸⁶  in the lecture hall ⁹⁸⁷  of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, ⁹⁸⁸  both Jews and Greeks, heard the word of the Lord. ⁹⁸⁹ 

The Seven Sons of Sceva

19:11 God was performing extraordinary ⁹⁹⁰  miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body ⁹⁹¹  were brought ⁹⁹²  to the sick, their diseases left them and the evil spirits went out of them. ⁹⁹³  19:13 But some itinerant ⁹⁹⁴  Jewish exorcists tried to invoke the name ⁹⁹⁵  of the Lord Jesus over those who were possessed by ⁹⁹⁶  evil spirits, saying, “I sternly warn ⁹⁹⁷  you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named ⁹⁹⁸  Sceva, a Jewish high priest, were doing this.) ⁹⁹⁹  19:15 But the evil spirit replied to them, ¹⁰⁰⁰  “I know about Jesus ¹⁰⁰¹  and I am acquainted with ¹⁰⁰²  Paul, but who are you?” ¹⁰⁰³  19:16 Then the man who was possessed by ¹⁰⁰⁴  the evil spirit jumped on ¹⁰⁰⁵  them and beat them all into submission. ¹⁰⁰⁶  He prevailed ¹⁰⁰⁷  against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, ¹⁰⁰⁸  both Jews and Greeks; fear came over ¹⁰⁰⁹  them all, and the name of the Lord Jesus was praised. ¹⁰¹⁰  19:18 Many of those who had believed came forward, ¹⁰¹¹  confessing and making their deeds known. ¹⁰¹²  19:19 Large numbers ¹⁰¹³  of those who had practiced magic ¹⁰¹⁴  collected their books ¹⁰¹⁵  and burned them up in the presence of everyone. ¹⁰¹⁶  When ¹⁰¹⁷  the value of the books was added up, it was found to total fifty thousand silver coins. ¹⁰¹⁸  19:20 In this way the word of the Lord ¹⁰¹⁹  continued to grow in power ¹⁰²⁰  and to prevail. ¹⁰²¹ 

A Riot in Ephesus

19:21 Now after all these things had taken place, ¹⁰²²  Paul resolved ¹⁰²³  to go to Jerusalem, ¹⁰²⁴  passing through Macedonia ¹⁰²⁵  and Achaia. ¹⁰²⁶  He said, ¹⁰²⁷  “After I have been there, I must also see Rome.” ¹⁰²⁸  19:22 So after sending ¹⁰²⁹  two of his assistants, ¹⁰³⁰  Timothy and Erastus, to Macedonia, ¹⁰³¹  he himself stayed on for a while in the province of Asia. ¹⁰³² 

19:23 At ¹⁰³³  that time ¹⁰³⁴  a great disturbance ¹⁰³⁵  took place concerning the Way. ¹⁰³⁶  19:24 For a man named Demetrius, a silversmith who made silver shrines ¹⁰³⁷  of Artemis, ¹⁰³⁸  brought a great deal ¹⁰³⁹  of business ¹⁰⁴⁰  to the craftsmen. 19:25 He gathered ¹⁰⁴¹  these ¹⁰⁴²  together, along with the workmen in similar trades, ¹⁰⁴³  and said, “Men, you know that our prosperity ¹⁰⁴⁴  comes from this business. 19:26 And you see and hear that this Paul has persuaded ¹⁰⁴⁵  and turned away ¹⁰⁴⁶  a large crowd, ¹⁰⁴⁷  not only in Ephesus ¹⁰⁴⁸  but in practically all of the province of Asia, ¹⁰⁴⁹  by saying ¹⁰⁵⁰  that gods made by hands are not gods at all. ¹⁰⁵¹  19:27 There is danger not only that this business of ours will come into disrepute, ¹⁰⁵²  but also that the temple of the great goddess Artemis ¹⁰⁵³  will be regarded as nothing, ¹⁰⁵⁴  and she whom all the province of Asia ¹⁰⁵⁵  and the world worship will suffer the loss of her greatness.” ¹⁰⁵⁶ 

19:28 When ¹⁰⁵⁷  they heard ¹⁰⁵⁸  this they became enraged ¹⁰⁵⁹  and began to shout, ¹⁰⁶⁰  “Great is Artemis ¹⁰⁶¹  of the Ephesians!” 19:29 The ¹⁰⁶²  city was filled with the uproar, ¹⁰⁶³  and the crowd ¹⁰⁶⁴  rushed to the theater ¹⁰⁶⁵  together, ¹⁰⁶⁶  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, ¹⁰⁶⁷  the disciples would not let him. 19:31 Even some of the provincial authorities ¹⁰⁶⁸  who were his friends sent ¹⁰⁶⁹  a message ¹⁰⁷⁰  to him, urging him not to venture ¹⁰⁷¹  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. ¹⁰⁷²  19:33 Some of the crowd concluded ¹⁰⁷³  it was about ¹⁰⁷⁴  Alexander because the Jews had pushed him to the front. ¹⁰⁷⁵  Alexander, gesturing ¹⁰⁷⁶  with his hand, was wanting to make a defense ¹⁰⁷⁷  before the public assembly. ¹⁰⁷⁸  19:34 But when they recognized ¹⁰⁷⁹  that he was a Jew, they all shouted in unison, ¹⁰⁸⁰  “Great is Artemis ¹⁰⁸¹  of the Ephesians!” for about two hours. ¹⁰⁸²  19:35 After the city secretary ¹⁰⁸³  quieted the crowd, he said, “Men of Ephesus, what person ¹⁰⁸⁴  is there who does not know that the city of the Ephesians is the keeper ¹⁰⁸⁵  of the temple of the great Artemis ¹⁰⁸⁶  and of her image that fell from heaven? ¹⁰⁸⁷  19:36 So because these facts ¹⁰⁸⁸  are indisputable, ¹⁰⁸⁹  you must keep quiet ¹⁰⁹⁰  and not do anything reckless. ¹⁰⁹¹  19:37 For you have brought these men here who are neither temple robbers ¹⁰⁹²  nor blasphemers of our goddess. ¹⁰⁹³  19:38 If then Demetrius and the craftsmen who are with him have a complaint ¹⁰⁹⁴  against someone, the courts are open ¹⁰⁹⁵  and there are proconsuls; let them bring charges against one another there. ¹⁰⁹⁶  19:39 But if you want anything in addition, ¹⁰⁹⁷  it will have to be settled ¹⁰⁹⁸  in a legal assembly. ¹⁰⁹⁹  19:40 For ¹¹⁰⁰  we are in danger of being charged with rioting ¹¹⁰¹  today, since there is no cause we can give to explain ¹¹⁰²  this disorderly gathering.” ¹¹⁰³  19:41 After ¹¹⁰⁴  he had said ¹¹⁰⁵  this, ¹¹⁰⁶  he dismissed the assembly. ¹¹⁰⁷ 

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ¹¹⁰⁸  them and saying farewell, ¹¹⁰⁹  he left to go to Macedonia. ¹¹¹⁰  20:2 After he had gone through those regions ¹¹¹¹  and spoken many words of encouragement ¹¹¹²  to the believers there, ¹¹¹³  he came to Greece, ¹¹¹⁴  20:3 where he stayed ¹¹¹⁵  for three months. Because the Jews had made ¹¹¹⁶  a plot ¹¹¹⁷  against him as he was intending ¹¹¹⁸  to sail ¹¹¹⁹  for Syria, he decided ¹¹²⁰  to return through Macedonia. ¹¹²¹  20:4 Paul ¹¹²²  was accompanied by Sopater son of Pyrrhus from Berea, ¹¹²³  Aristarchus and Secundus from Thessalonica, ¹¹²⁴  Gaius ¹¹²⁵  from Derbe, ¹¹²⁶  and Timothy, as well as Tychicus and Trophimus from the province of Asia. ¹¹²⁷  20:5 These had gone on ahead ¹¹²⁸  and were waiting for us in Troas. ¹¹²⁹  20:6 We ¹¹³⁰  sailed away from Philippi ¹¹³¹  after the days of Unleavened Bread, ¹¹³²  and within five days ¹¹³³  we came to the others ¹¹³⁴  in Troas, ¹¹³⁵  where we stayed for seven days. 20:7 On the first day ¹¹³⁶  of the week, when we met ¹¹³⁷  to break bread, Paul began to speak ¹¹³⁸  to the people, and because he intended ¹¹³⁹  to leave the next day, he extended ¹¹⁴⁰  his message until midnight. 20:8 (Now there were many lamps ¹¹⁴¹  in the upstairs room where we were meeting.) ¹¹⁴²  20:9 A young man named Eutychus, who was sitting in the window, ¹¹⁴³  was sinking ¹¹⁴⁴  into a deep sleep while Paul continued to speak ¹¹⁴⁵  for a long time. Fast asleep, ¹¹⁴⁶  he fell down from the third story and was picked up dead. 20:10 But Paul went down, ¹¹⁴⁷  threw himself ¹¹⁴⁸  on the young man, ¹¹⁴⁹  put his arms around him, ¹¹⁵⁰  and said, “Do not be distressed, for he is still alive!” ¹¹⁵¹  20:11 Then Paul ¹¹⁵²  went back upstairs, ¹¹⁵³  and after he had broken bread and eaten, he talked with them ¹¹⁵⁴  a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly ¹¹⁵⁵  comforted.

The Voyage to Miletus

20:13 We went on ahead ¹¹⁵⁶  to the ship and put out to sea ¹¹⁵⁷  for Assos, ¹¹⁵⁸  intending ¹¹⁵⁹  to take Paul aboard there, for he had arranged it this way. ¹¹⁶⁰  He ¹¹⁶¹  himself was intending ¹¹⁶²  to go there by land. ¹¹⁶³  20:14 When he met us in Assos, ¹¹⁶⁴  we took him aboard ¹¹⁶⁵  and went to Mitylene. ¹¹⁶⁶  20:15 We set sail ¹¹⁶⁷  from there, and on the following day we arrived off Chios. ¹¹⁶⁸  The next day we approached ¹¹⁶⁹  Samos, ¹¹⁷⁰  and the day after that we arrived at Miletus. ¹¹⁷¹  20:16 For Paul had decided to sail past Ephesus ¹¹⁷²  so as not to spend time ¹¹⁷³  in the province of Asia, ¹¹⁷⁴  for he was hurrying ¹¹⁷⁵  to arrive in Jerusalem, ¹¹⁷⁶  if possible, ¹¹⁷⁷  by the day of Pentecost. 20:17 From Miletus ¹¹⁷⁸  he sent a message ¹¹⁷⁹  to Ephesus, telling the elders of the church to come to him. ¹¹⁸⁰ 

20:18 When they arrived, he said to them, “You yourselves know how I lived ¹¹⁸¹  the whole time I was with you, from the first day I set foot ¹¹⁸²  in the province of Asia, ¹¹⁸³  20:19 serving the Lord with all humility ¹¹⁸⁴  and with tears, and with the trials that happened to me because of the plots ¹¹⁸⁵  of the Jews. 20:20 You know that I did not hold back from proclaiming ¹¹⁸⁶  to you anything that would be helpful, ¹¹⁸⁷  and from teaching you publicly ¹¹⁸⁸  and from house to house, 20:21 testifying ¹¹⁸⁹  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ¹¹⁹⁰  20:22 And now, ¹¹⁹¹  compelled ¹¹⁹²  by the Spirit, I am going to Jerusalem ¹¹⁹³  without knowing what will happen to me there, ¹¹⁹⁴  20:23 except ¹¹⁹⁵  that the Holy Spirit warns ¹¹⁹⁶  me in town after town ¹¹⁹⁷  that ¹¹⁹⁸  imprisonment ¹¹⁹⁹  and persecutions ¹²⁰⁰  are waiting for me. 20:24 But I do not consider my life ¹²⁰¹  worth anything ¹²⁰²  to myself, so that ¹²⁰³  I may finish my task ¹²⁰⁴  and the ministry that I received from the Lord Jesus, to testify to the good news ¹²⁰⁵  of God’s grace.

20:25 “And now ¹²⁰⁶  I know that none ¹²⁰⁷  of you among whom I went around proclaiming the kingdom ¹²⁰⁸  will see me ¹²⁰⁹  again. 20:26 Therefore I declare ¹²¹⁰  to you today that I am innocent ¹²¹¹  of the blood of you all. ¹²¹²  20:27 For I did not hold back from ¹²¹³  announcing ¹²¹⁴  to you the whole purpose ¹²¹⁵  of God. 20:28 Watch out for ¹²¹⁶  yourselves and for all the flock of which ¹²¹⁷  the Holy Spirit has made you overseers, ¹²¹⁸  to shepherd the church of God ¹²¹⁹  that he obtained ¹²²⁰  with the blood of his own Son. ¹²²¹  20:29 I know that after I am gone ¹²²²  fierce wolves ¹²²³  will come in among you, not sparing the flock. 20:30 Even from among your own group ¹²²⁴  men ¹²²⁵  will arise, teaching perversions of the truth ¹²²⁶  to draw the disciples away after them. 20:31 Therefore be alert, ¹²²⁷  remembering that night and day for three years I did not stop warning ¹²²⁸  each one of you with tears. 20:32 And now I entrust ¹²²⁹  you to God and to the message ¹²³⁰  of his grace. This message ¹²³¹  is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired ¹²³²  no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine ¹²³³  provided for my needs and the needs of those who were with me. 20:35 By all these things, ¹²³⁴  I have shown you that by working in this way we must help ¹²³⁵  the weak, ¹²³⁶  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ¹²³⁷ 

20:36 When ¹²³⁸  he had said these things, he knelt down ¹²³⁹  with them all and prayed. 20:37 They all began to weep loudly, ¹²⁴⁰  and hugged ¹²⁴¹  Paul and kissed him, ¹²⁴²  20:38 especially saddened ¹²⁴³  by what ¹²⁴⁴  he had said, that they were not going to see him ¹²⁴⁵  again. Then they accompanied ¹²⁴⁶  him to the ship.

[11:1]  ¹ tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.

[11:1]  ² tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”

[11:2]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:2]  ⁴ tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

[11:2]  ⁵ tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).

[11:3]  ⁵ tn Or “You were a guest in the home of” (according to L&N 23.12).

[11:3]  ⁶ tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.

[11:4]  ⁷ tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.

[11:5]  ⁹ tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.

[11:5]  ¹⁰ tn Or “coming down.”

[11:5]  ¹¹ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[11:6]  ¹¹ tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[11:6]  ¹² tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate.

[11:6]  ¹³ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

[11:7]  ¹³ tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.

[11:8]  ¹⁵ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.

[11:9]  ¹⁷ tn Or “declare.” The wording matches Acts 10:15.

[11:11]  ¹⁹ tn Grk “And behold.”

[11:11]  ²⁰ 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.

[11:11]  ²¹ tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.

[11:11]  ²² tn The word “staying” is not in the Greek text but is implied.

[11:12]  ²¹ sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.

[11:14]  ²³ tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.

[11:15]  ²⁵ tn Or “came down on.”

[11:15]  ²⁶ tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.

[11:15]  ²⁷ sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.

[11:16]  ²⁷ 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; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 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.

[11:16]  ²⁸ tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.

[11:16]  ²⁹ sn John…Spirit. This remark repeats Acts 1:5.

[11:17]  ²⁹ tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.

[11:17]  ³⁰ sn That is, the same gift of the Holy Spirit.

[11:17]  ³¹ tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.

[11:17]  ³² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[11:17]  ³³ tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.

[11:18]  ³¹ tn Grk “these things.”

[11:18]  ³² tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ³³ tn Or “glorified.”

[11:18]  ³⁴ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ³⁵ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[11:19]  ³³ sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.

[11:19]  ³⁴ tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.

[11:19]  ³⁵ sn Phoenicia was an area along the Mediterranean coast north of Palestine.

[11:19]  ³⁶ tn Grk “and Cyprus,” 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.

[11:19]  ³⁷ sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.

[11:19]  ³⁸ tn Grk “word.”

[11:20]  ³⁵ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ³⁶ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ³⁷ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[11:20]  ³⁸ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ³⁹ sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

[11:21]  ³⁷ 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.

[11:21]  ³⁸ tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).

[11:21]  ³⁹ sn Again, the expression turned is a summary term for responding to the gospel.

[11:22]  ³⁹ tn Grk “Word.”

[11:22]  ⁴⁰ tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.

[11:22]  ⁴¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:22]  ⁴² tc ‡ Most mss read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielqein) is found before ἕως (Jews) in D E Ψ 33 Ï and some versional mss. It is lacking in Ì⁷⁴ א A B 81 1739 pc and some versional mss. Although the infinitive with ἕως fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be original. NA²⁷ has the infinitive in brackets, indicating doubt as to its authenticity.

[11:22]  ⁴³ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.

[11:23]  ⁴¹ tn Grk “Antioch, who when.” The relative pronoun was omitted 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.

[11:23]  ⁴² tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.

[11:23]  ⁴³ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[11:24]  ⁴³ tn Grk “a significant crowd.”

[11:26]  ⁴⁵ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ⁴⁶ tn Grk “So 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.

[11:26]  ⁴⁷ tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[11:26]  ⁴⁸ tn Grk “a significant crowd.”

[11:26]  ⁴⁹ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ⁵⁰ sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.

[11:27]  ⁴⁷ tn Grk “In these days,” but the dative generally indicates a specific time.

[11:27]  ⁴⁸ tn The word “some” is not in the Greek text, but is usually used in English when an unspecified number is mentioned.

[11:27]  ⁴⁹ sn Prophets are mentioned only here and in 13:1 and 21:10 in Acts.

[11:27]  ⁵⁰ sn Came down from Jerusalem. 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).

[11:27]  ⁵¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:27]  ⁵² sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:28]  ⁴⁹ tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[11:28]  ⁵⁰ tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).

[11:28]  ⁵¹ tn Grk “great.”

[11:28]  ⁵² sn This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45-48. The events described in chap. 11 of Acts occurred during the early part of that period.

[11:28]  ⁵³ tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).

[11:28]  ⁵⁴ tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” 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.

[11:28]  ⁵⁵ sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54.

[11:29]  ⁵¹ tn So BDAG 410 s.v. εὐπορέω.

[11:29]  ⁵² tn Or “determined,” “resolved.”

[11:29]  ⁵³ tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.

[11:30]  ⁵³ tn Grk “Judea, which they did.” The relative pronoun was omitted 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.

[11:30]  ⁵⁴ tn The words “their financial aid” 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.

[12:1]  ⁵⁵ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ⁵⁶ tn Or “King Herod had some from the church arrested.”

[12:1]  ⁵⁷ tn Or “to cause them injury.”

[12:2]  ⁵⁷ sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.

[12:3]  ⁵⁹ tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.

[12:3]  ⁶⁰ sn This is a parenthetical note by the author.

[12:4]  ⁶¹ sn Four squads of soldiers. Each squad was a detachment of four soldiers.

[12:4]  ⁶² tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomeno") and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).

[12:4]  ⁶³ tn Or “intended”; Grk “wanted.”

[12:4]  ⁶⁴ tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”

[12:5]  ⁶³ tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.

[12:5]  ⁶⁴ tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.

[12:6]  ⁶⁵ tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.

[12:6]  ⁶⁶ tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.

[12:6]  ⁶⁷ tn Or “were guarding.”

[12:7]  ⁶⁷ tn Grk “And behold.” 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 interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.

[12:7]  ⁶⁸ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:7]  ⁶⁹ tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.

[12:7]  ⁷⁰ tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.

[12:7]  ⁷¹ tn Grk “the hands,” but the wrist was considered a part of the hand.

[12:8]  ⁶⁹ tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.

[12:8]  ⁷⁰ tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.

[12:8]  ⁷¹ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.

[12:8]  ⁷² tn Or “outer garment.”

[12:9]  ⁷¹ tn Grk “And going out he followed.”

[12:9]  ⁷² tn Grk “Peter going out followed him.” The participle ἐξελθών (exelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:9]  ⁷³ tn The word “him” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[12:9]  ⁷⁴ tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).

[12:10]  ⁷³ tn Or perhaps, “guard posts.”

[12:10]  ⁷⁴ sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).

[12:10]  ⁷⁵ tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” 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.

[12:10]  ⁷⁶ tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).

[12:10]  ⁷⁷ tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).

[12:11]  ⁷⁵ 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.

[12:11]  ⁷⁶ tn Or “delivered.”

[12:11]  ⁷⁷ sn Here the hand of Herod is a metaphor for Herod’s power or control.

[12:11]  ⁷⁸ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:11]  ⁷⁹ sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).

[12:12]  ⁷⁷ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[12:12]  ⁷⁸ tn Grk “John who was also called Mark.”

[12:13]  ⁷⁹ tn Or “responded.”

[12:14]  ⁸¹ tn Or “informed.”

[12:14]  ⁸² tn The word “them” 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.

[12:15]  ⁸³ sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.

[12:15]  ⁸⁴ tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.

[12:15]  ⁸⁵ tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.

[12:15]  ⁸⁶ sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).

[12:16]  ⁸⁵ tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).

[12:16]  ⁸⁶ sn That they were greatly astonished is a common response in Luke-Acts to God’s work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45).

[12:17]  ⁸⁷ tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisa") has been translated as a finite verb due to requirements of contemporary English style.

[12:17]  ⁸⁸ tc ‡ Most mss, including some of the most important ones (B D E Ψ Ï sy), read αὐτοῖς (autoi", “to them”) here, while some excellent and early witnesses (Ì^45vid,74vid א A 33 81 945 1739 pc) lack the pronoun. Although it is possible that the pronoun was deleted because it was seen as superfluous, it is also possible that it was added as a natural expansion on the text, strengthening the connection between Peter and his listeners. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ puts the pronoun in brackets, indicating some doubts as to its authenticity.

[12:17]  ⁸⁹ tn Or “led.”

[12:17]  ⁹⁰ sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.

[12:18]  ⁸⁹ tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.

[12:18]  ⁹⁰ tn Grk “no little consternation.” The translation given for τάραχος (taraco") in this verse by BDAG 991 s.v. τάραχος 1 is “mental agitation.” The situation indicated by the Greek word is described in L&N 25.243 as “a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion – ‘great distress, extreme anxiety.’” The English word “consternation” is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse.

[12:19]  ⁹¹ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:19]  ⁹² tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).

[12:19]  ⁹³ tn “Questioned” is used to translate ἀνακρίνας (anakrina") here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “examined,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.

[12:19]  ⁹⁴ tn The meaning “led away to execution” for ἀπαχθῆναι (apacqhnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).

[12:19]  ⁹⁵ tn Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.

[12:19]  ⁹⁶ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in a.d. 44, and vv. 20-23 here describe his death. Thus the end of v. 19 provides Luke’s transition to explain how Herod got from Jerusalem to Caesarea where he died. In spite of all this evidence, the NRSV translates this phrase “Then Peter went down from Judea to Caesarea and stayed there,” understanding the referent to be Peter rather than Herod Agrippa I.

[12:19]  ⁹⁷ 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.

[12:20]  ⁹³ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[12:20]  ⁹⁴ tn Or “was extremely angry.” L&N 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in L&N 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BDAG 461 s.v. θυμομαχέω).

[12:20]  ⁹⁵ sn Tyre was a city and seaport on the coast of Phoenicia.

[12:20]  ⁹⁶ sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών).

[12:20]  ⁹⁷ tn Or “with one accord.”

[12:20]  ⁹⁸ tn Or “persuading.”

[12:20]  ⁹⁹ tn On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.

[12:20]  ¹⁰⁰ tn The words “to help them” are not in the Greek text, but are implied.

[12:20]  ¹⁰¹ tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.

[12:21]  ⁹⁵ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[12:21]  ⁹⁶ tn Or “apparel.” On Herod’s robes see Josephus, Ant. 19.8.2 (19.344), summarized in the note at the end of v. 23.

[12:21]  ⁹⁷ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “speaker’s platform” for this verse, and a number of modern translations use similar terms (“rostrum,” NASB; “platform,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[12:21]  ⁹⁸ tn Or “delivered a public address.”

[12:22]  ⁹⁷ tn The translation “crowd” is given by BDAG 223 s.v. δῆμος; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king’s speech.

[12:22]  ⁹⁸ tn The imperfect verb ἐπεφώνει (epefwnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.

[12:22]  ⁹⁹ sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.

[12:23]  ⁹⁹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ¹⁰⁰ sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.

[12:23]  ¹⁰¹ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ¹⁰² sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).

[12:24]  ¹⁰¹ sn A metonymy for the number of adherents to God’s word.

[12:24]  ¹⁰² tn Or “spreading.”

[12:25]  ¹⁰³ tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sa^ms sy^hmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì⁷⁴ A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante", “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read ἐξ add εἰς ᾿Αντιόχειαν [945 1739], and some that read ἀπό also add εἰς ᾿Αντιόχειαν [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading εἰς should be preferred as original, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.

[12:25]  ¹⁰⁴ sn That is, from Jerusalem to Antioch (see Acts 11:29-30).

[12:25]  ¹⁰⁵ tn Grk “fulfilled.”

[12:25]  ¹⁰⁶ tn Grk “ministry” or “service.”

[12:25]  ¹⁰⁷ tn Grk “John who was also called Mark.”

[13:1]  ¹⁰⁵ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  ¹⁰⁶ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ¹⁰⁷ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ¹⁰⁸ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ¹⁰⁹ tn Or “the governor.”

[13:1]  ¹¹⁰ 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]  ¹⁰⁷ 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.

[13:2]  ¹⁰⁸ tn Or “Appoint.”

[13:3]  ¹⁰⁹ 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]  ¹¹⁰ 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]  ¹¹¹ 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]  ¹¹¹ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ¹¹² sn Seleucia was the port city of Antioch in Syria.

[13:4]  ¹¹³ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[13:5]  ¹¹³ 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]  ¹¹⁴ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ¹¹⁵ 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]  ¹¹⁶ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ¹¹⁷ sn See the note on synagogue in 6:9.

[13:5]  ¹¹⁸ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ¹¹⁹ 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.

[13:6]  ¹¹⁵ tn Or “had passed through,” “had traveled through.”

[13:6]  ¹¹⁶ sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ¹¹⁷ 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]  ¹¹⁷ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ¹¹⁸ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ¹¹⁹ 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]  ¹²⁰ 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]  ¹¹⁹ 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]  ¹²⁰ sn A parenthetical note by the author.

[13:8]  ¹²¹ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:9]  ¹²¹ sn A parenthetical note by the author.

[13:9]  ¹²² sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ¹²³ tn Or “gazed intently.”

[13:10]  ¹²³ tn Or “unscrupulousness.”

[13:10]  ¹²⁴ 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]  ¹²⁵ 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]  ¹²⁶ tn Grk “upon,” but in a negative sense.

[13:11]  ¹²⁷ 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]  ¹²⁸ tn Grk “fell on.”

[13:11]  ¹²⁹ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[13:12]  ¹²⁷ sn See the note on proconsul in v. 8.

[13:12]  ¹²⁸ 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]  ¹²⁹ tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

[13:12]  ¹³⁰ 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]  ¹²⁹ 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]  ¹³⁰ sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.

[13:13]  ¹³¹ 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]  ¹³² sn Pamphylia was a province in the southern part of Asia Minor.

[13:13]  ¹³³ sn That is, John Mark.

[13:13]  ¹³⁴ 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).

[13:14]  ¹³¹ tn Or “Passing by.”

[13:14]  ¹³² sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ¹³³ tn Or “at Antioch in Pisidia.”

[13:14]  ¹³⁴ 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]  ¹³⁵ sn See the note on synagogue in 6:9.

[13:15]  ¹³³ 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]  ¹³⁴ 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]  ¹³⁵ 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]  ¹³⁶ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ¹³⁷ tn Or “word.”

[13:15]  ¹³⁸ tn Or “encouragement.”

[13:15]  ¹³⁹ tn Or “give it.”

[13:16]  ¹³⁵ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ¹³⁶ tn Or “motioned.”

[13:16]  ¹³⁷ 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]  ¹³⁸ 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]  ¹³⁷ tn Or “people of Israel.”

[13:17]  ¹³⁸ tn Or “forefathers”; Grk “fathers.”

[13:17]  ¹³⁹ 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]  ¹⁴⁰ tn Or “as resident aliens.”

[13:17]  ¹⁴¹ tn Or “land.”

[13:17]  ¹⁴² 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]  ¹³⁹ 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]  ¹⁴⁰ tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).

[13:18]  ¹⁴¹ tn Or “desert.”

[13:19]  ¹⁴¹ 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]  ¹⁴² tn The participle καθελών (kaqelwn) is taken temporally.

[13:19]  ¹⁴³ sn Seven nations. See Deut 7:1.

[13:19]  ¹⁴⁴ 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]  ¹⁴³ 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]  ¹⁴⁴ 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]  ¹⁴⁵ tn The words “the time of” are not in the Greek text, but are implied.

[13:21]  ¹⁴⁵ 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]  ¹⁴⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ¹⁴⁸ 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]  ¹⁴⁹ 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]  ¹⁵⁰ sn A quotation from Ps 89:20.

[13:22]  ¹⁵¹ sn A quotation from 1 Sam 13:14.

[13:22]  ¹⁵² tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:23]  ¹⁴⁹ tn Or “From the offspring”; Grk “From the seed.”

[13:23]  ¹⁵⁰ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ¹⁵¹ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:24]  ¹⁵¹ 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]  ¹⁵² 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]  ¹⁵³ sn John refers here to John the Baptist.

[13:24]  ¹⁵⁴ tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

[13:25]  ¹⁵³ tn Or “task.”

[13:25]  ¹⁵⁴ 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]  ¹⁵⁵ 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]  ¹⁵⁵ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ¹⁵⁶ tn Grk “sons”

[13:26]  ¹⁵⁷ tn Or “race.”

[13:26]  ¹⁵⁸ 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.

[13:26]  ¹⁵⁹ tn Grk “word.”

[13:27]  ¹⁵⁷ 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]  ¹⁵⁸ tn Grk “this one.”

[13:27]  ¹⁵⁹ 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]  ¹⁶⁰ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ¹⁶¹ 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]  ¹⁵⁹ 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]  ¹⁶⁰ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ¹⁶¹ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ¹⁶² tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:29]  ¹⁶¹ tn Or “carried out.”

[13:29]  ¹⁶² sn That is, everything that was written in OT scripture.

[13:29]  ¹⁶³ 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]  ¹⁶⁴ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ¹⁶⁵ 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]  ¹⁶³ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[13:31]  ¹⁶⁵ 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]  ¹⁶⁶ 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]  ¹⁶⁷ 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]  ¹⁶⁷ tn Or “to our forefathers”; Grk “the fathers.”

[13:33]  ¹⁶⁹ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  ¹⁷⁰ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  ¹⁷¹ 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]  ¹⁷² 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.”

[13:34]  ¹⁷¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ¹⁷² 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]  ¹⁷³ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹⁷⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹⁷⁵ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹⁷⁶ 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]  ¹⁷⁷ 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]  ¹⁷³ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ¹⁷⁴ 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]  ¹⁷⁵ 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]  ¹⁷⁶ sn A quotation from Ps 16:10.

[13:36]  ¹⁷⁵ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ¹⁷⁶ 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]  ¹⁷⁷ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ¹⁷⁸ 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]  ¹⁷⁷ sn The one whom God raised up refers to Jesus.

[13:37]  ¹⁷⁸ 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]  ¹⁷⁹ 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]  ¹⁸¹ sn This one refers here to Jesus.

[13:39]  ¹⁸² 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]  ¹⁸³ tn Or “could not free.”

[13:39]  ¹⁸⁴ 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]  ¹⁸³ sn The speech closes with a warning, “Watch out,” that also stresses culpability.

[13:40]  ¹⁸⁴ tn Or “in.”

[13:41]  ¹⁸⁵ tn Or “and die!”

[13:41]  ¹⁸⁶ 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]  ¹⁸⁷ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ¹⁸⁸ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ¹⁸⁹ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ¹⁹⁰ tn Or “begging,” “inviting.”

[13:42]  ¹⁹¹ tn Or “matters.”

[13:43]  ¹⁸⁹ sn See the note on synagogue in 6:9.

[13:43]  ¹⁹⁰ 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]  ¹⁹¹ 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]  ¹⁹² tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ¹⁹³ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ¹⁹⁴ 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]  ¹⁹¹ tc Most mss (B* C E Ψ Ï sy bo) read θεοῦ (qeou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some important early witnesses (Ì⁷⁴ א A B² 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.

[13:45]  ¹⁹³ 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]  ¹⁹⁴ 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]  ¹⁹⁵ 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]  ¹⁹⁶ 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]  ¹⁹⁵ 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]  ¹⁹⁶ 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]  ¹⁹⁷ tn Or “and consider yourselves unworthy.”

[13:46]  ¹⁹⁸ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ¹⁹⁹ 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]  ¹⁹⁷ 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]  ¹⁹⁸ 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]  ¹⁹⁹ 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]  ²⁰⁰ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ²⁰¹ 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]  ¹⁹⁹ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ²⁰⁰ 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]  ²⁰¹ sn Note the contrast to v. 46 in regard to eternal life.

[13:49]  ²⁰¹ 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]  ²⁰³ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ²⁰⁴ 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]  ²⁰⁵ 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]  ²⁰⁶ 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]  ²⁰⁷ 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]  ²⁰⁷ sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

[14:1]  ²⁰⁹ sn Iconium. See the note in 13:51.

[14:1]  ²¹⁰ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ²¹¹ sn See the note on synagogue in 6:9.

[14:1]  ²¹² tn Or “that a large crowd.”

[14:2]  ²¹¹ tn Or “who would not believe.”

[14:2]  ²¹² 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]  ²¹³ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ²¹⁴ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ²¹⁵ tn Grk “word.”

[14:3]  ²¹⁶ tn Here the context indicates the miraculous nature of the signs mentioned.

[14:4]  ²¹⁵ tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ²¹⁶ 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]  ²¹⁷ 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]  ²¹⁸ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ²¹⁹ 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]  ²¹⁹ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ²²⁰ 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]  ²²¹ 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]  ²²² sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:7]  ²²¹ 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]  ²²² tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.

[14:8]  ²²³ 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]  ²²⁴ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  ²²⁵ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ²²⁶ tn Grk “lame from his mother’s womb” (an idiom).

[14:9]  ²²⁵ 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.

[14:9]  ²²⁶ tn Or “looked.”

[14:10]  ²²⁷ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ²²⁸ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ²²⁹ 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]  ²²⁹ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ²³⁰ 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]  ²³¹ 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.”

[14:12]  ²³¹ tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  ²³² sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  ²³³ 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]  ²³³ 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]  ²³⁴ sn See the note on Zeus in the previous verse.

[14:13]  ²³⁵ tn Or “oxen.”

[14:13]  ²³⁶ tn Or “wreaths.”

[14:13]  ²³⁷ 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]  ²³⁵ 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]  ²³⁶ tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ²³⁷ 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]  ²³⁸ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ²³⁹ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[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]  ²³⁹ 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]  ²⁴⁰ tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ²⁴¹ 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]  ²⁴¹ 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]  ²⁴² tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ²⁴³ 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]  ²⁴⁴ 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]  ²⁴³ tn The participle λέγοντες (legontes) is regarded as indicating means.

[14:18]  ²⁴⁴ 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]  ²⁴⁵ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:19]  ²⁴⁶ 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]  ²⁴⁷ tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ²⁴⁸ 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]  ²⁴⁷ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ²⁴⁸ 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]  ²⁴⁹ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.

[14:21]  ²⁴⁹ sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.

[14:21]  ²⁵⁰ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.

[14:21]  ²⁵¹ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:22]  ²⁵¹ 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]  ²⁵² 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]  ²⁵³ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ²⁵⁴ tn Or “sufferings.”

[14:23]  ²⁵³ sn Appointed elders. See Acts 20:17.

[14:23]  ²⁵⁴ tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

[14:23]  ²⁵⁵ 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]  ²⁵⁶ 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]  ²⁵⁵ 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]  ²⁵⁶ sn Pamphylia was a province along the southern coast of Asia Minor.

[14:25]  ²⁵⁷ tn Or “message.”

[14:25]  ²⁵⁸ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[14:25]  ²⁵⁹ 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]  ²⁵⁹ 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]  ²⁶⁰ 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]  ²⁶¹ 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]  ²⁶¹ tn Or “announced.”

[14:27]  ²⁶² 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]  ²⁶³ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[14:28]  ²⁶³ 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]  ²⁶⁴ tn Grk “no little (time)” (an idiom).

[15:1]  ²⁶⁵ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ²⁶⁶ 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.

[15:2]  ²⁶⁷ tn Grk “no little argument and debate” (an idiom).

[15:2]  ²⁶⁸ 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]  ²⁶⁹ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ²⁷⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ²⁷¹ 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]  ²⁶⁹ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ²⁷⁰ 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]  ²⁷¹ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[15:4]  ²⁷¹ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ²⁷² tn Or “announced.”

[15:4]  ²⁷³ 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]  ²⁷³ sn See the note on Pharisee in 5:34.

[15:5]  ²⁷⁴ 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]  ²⁷⁵ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ²⁷⁶ tn Or “keep.”

[15:6]  ²⁷⁵ 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]  ²⁷⁷ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ²⁷⁸ 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]  ²⁷⁹ 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]  ²⁸⁰ tn Or “word.”

[15:7]  ²⁸¹ tn Or “of the good news.”

[15:7]  ²⁸² 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]  ²⁷⁹ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ²⁸⁰ tn Or “has borne witness.”

[15:8]  ²⁸¹ 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]  ²⁸¹ 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.”

[15:9]  ²⁸² tn Or “purifying.”

[15:10]  ²⁸³ 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]  ²⁸⁴ 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]  ²⁸⁵ tn Or “forefathers”; Grk “fathers.”

[15:11]  ²⁸⁵ tn Or “by.”

[15:11]  ²⁸⁶ 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.”

[15:12]  ²⁸⁷ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ²⁸⁸ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[15:13]  ²⁸⁹ tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

[15:13]  ²⁹⁰ tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

[15:14]  ²⁹¹ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ²⁹² tn Or “reported,” “described.”

[15:14]  ²⁹³ 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]  ²⁹⁴ 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]  ²⁹⁵ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[15:15]  ²⁹³ 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]  ²⁹⁴ 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]  ²⁹⁵ tn Grk “After these things.”

[15:16]  ²⁹⁶ sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ²⁹⁷ 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]  ²⁹⁸ 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]  ²⁹⁷ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ²⁹⁸ 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]  ²⁹⁹ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  ³⁰⁰ 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]  ³⁰¹ 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]  ²⁹⁹ 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]  ³⁰⁰ sn An allusion to Isa 45:21.

[15:19]  ³⁰¹ 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]  ³⁰² tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

[15:19]  ³⁰³ tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:20]  ³⁰³ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ³⁰⁴ 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]  ³⁰⁵ tn Or “polluted.”

[15:20]  ³⁰⁶ 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]  ³⁰⁵ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ³⁰⁶ 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]  ³⁰⁷ sn See the note on synagogue in 6:9.

[15:22]  ³⁰⁷ 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]  ³⁰⁸ sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

[15:22]  ³⁰⁹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ³⁰⁹ tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ³¹⁰ 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]  ³¹¹ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ³¹² tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ³¹³ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ³¹⁴ 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]  ³¹¹ 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]  ³¹² tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ³¹³ tn Grk “souls.”

[15:24]  ³¹⁴ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[15:25]  ³¹³ 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]  ³¹⁴ 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]  ³¹⁵ 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]  ³¹⁶ 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]  ³¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:27]  ³¹⁷ tn This verb has been translated as an epistolary aorist.

[15:27]  ³¹⁸ sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

[15:27]  ³¹⁹ tn Grk “by means of word” (an idiom for a verbal report).

[15:28]  ³¹⁹ 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]  ³²⁰ tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[15:29]  ³²¹ 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]  ³²² 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]  ³²³ 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]  ³²⁴ 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]  ³²⁵ 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]  ³²³ tn Or “sent away.”

[15:30]  ³²⁴ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:30]  ³²⁵ tn Or “congregation” (referring to the group of believers).

[15:31]  ³²⁵ 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]  ³²⁶ tn Grk “they”; the referent (the people) is specified in the translation for clarity.

[15:31]  ³²⁷ tn Or “at its encouraging message.”

[15:32]  ³²⁷ 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]  ³²⁹ 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]  ³³⁰ tn The word “there” is not in the Greek text, but is implied.

[15:34]  ³³¹ tc A few mss add 15:34 “But Silas decided to stay there.” Verse 34 is lacking in Ì⁷⁴ א A B E Ψ Ï bo. It is included in a shorter form, with a few minor variations, by (C) 33 36 323 453 614 (945) 1175 1739 1891 al sa, and in a longer form (“But Silas decided to stay with them, and only Judas departed”) by D l. The verse is almost certainly not a part of the original text of Acts, but was added to harmonize with the statement about Silas in v. 40. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[15:35]  ³³³ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:35]  ³³⁴ sn This is a parenthetical note by the author.

[15:35]  ³³⁵ 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]  ³³⁵ 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]  ³³⁶ tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  ³³⁷ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

[15:38]  ³³⁷ tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ³³⁸ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[15:39]  ³³⁹ 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]  ³⁴⁰ tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”

[15:39]  ³⁴¹ 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]  ³⁴² sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[15:40]  ³⁴¹ 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]  ³⁴² 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]  ³⁴³ sn Strengthening. See Acts 14:22; 15:32; 18:23.

[16:1]  ³⁴⁵ 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]  ³⁴⁶ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  ³⁴⁷ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ³⁴⁸ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ³⁴⁹ 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]  ³⁴⁷ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ³⁴⁸ sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ³⁴⁹ tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ³⁵⁰ 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]  ³⁴⁹ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ³⁵⁰ 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]  ³⁵¹ 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]  ³⁵² tn Or “who lived in the area.”

[16:3]  ³⁵³ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:4]  ³⁵¹ tn Or “cities.”

[16:4]  ³⁵² tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ³⁵³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ³⁵⁴ tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ³⁵⁵ tn Or “observe” or “follow.”

[16:5]  ³⁵³ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[16:6]  ³⁵⁵ sn Phrygia was a district in central Asia Minor west of Pisidia.

[16:6]  ³⁵⁶ 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]  ³⁵⁷ tn Or “forbidden.”

[16:6]  ³⁵⁸ tn Or “word.”

[16:6]  ³⁵⁹ 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]  ³⁵⁷ tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

[16:7]  ³⁵⁸ sn Mysia was a province in northwest Asia Minor.

[16:7]  ³⁵⁹ sn Bithynia was a province in northern Asia Minor northeast of Mysia.

[16:7]  ³⁶⁰ tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

[16:7]  ³⁶¹ 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]  ³⁵⁹ 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]  ³⁶⁰ sn Mysia was a province in northwest Asia Minor.

[16:8]  ³⁶¹ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.

[16:9]  ³⁶¹ 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]  ³⁶² tn The word “there” is not in the Greek text, but is implied.

[16:9]  ³⁶³ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ³⁶⁴ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ³⁶⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ³⁶³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ³⁶⁴ tn Grk “sought.”

[16:10]  ³⁶⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ³⁶⁶ tn Or “summoned.”

[16:11]  ³⁶⁵ 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]  ³⁶⁶ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.

[16:11]  ³⁶⁷ 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]  ³⁶⁸ sn Samothrace is an island in the northern part of the Aegean Sea.

[16:11]  ³⁶⁹ sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.

[16:12]  ³⁶⁷ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[16:12]  ³⁶⁸ 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 33^vid 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]  ³⁶⁹ sn Macedonia was the Roman province of Macedonia in Greece.

[16:12]  ³⁷⁰ 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]  ³⁶⁹ 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]  ³⁷⁰ tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ³⁷¹ 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]  ³⁷² tn The word “there” is not in the Greek text, but is implied.

[16:14]  ³⁷¹ 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]  ³⁷² tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ³⁷³ sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ³⁷⁴ 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]  ³⁷⁵ tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”

[16:15]  ³⁷³ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ³⁷⁴ 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]  ³⁷⁵ 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]  ³⁷⁶ 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]  ³⁷⁵ 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]  ³⁷⁶ 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]  ³⁷⁷ 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]  ³⁷⁸ tn Or “masters.”

[16:16]  ³⁷⁹ tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.

[16:17]  ³⁷⁷ 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]  ³⁷⁸ 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]  ³⁷⁹ 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]  ³⁸⁰ 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]  ³⁷⁹ 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]  ³⁸⁰ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ³⁸¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ³⁸² 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]  ³⁸¹ tn Or “masters.”

[16:19]  ³⁸² 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]  ³⁸³ 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]  ³⁸⁴ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[16:20]  ³⁸³ 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]  ³⁸⁴ 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]  ³⁸⁵ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ³⁸⁶ 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]  ³⁸⁵ tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.

[16:21]  ³⁸⁶ tn Or “acknowledge.”

[16:21]  ³⁸⁷ 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]  ³⁸⁸ tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.

[16:22]  ³⁸⁷ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ³⁸⁸ 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]  ³⁸⁹ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ³⁹⁰ 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]  ³⁸⁹ 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]  ³⁹⁰ tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.

[16:24]  ³⁹¹ tn Or “prison.”

[16:24]  ³⁹² 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]  ³⁹³ 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]  ³⁹⁴ 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]  ³⁹⁵ tn The words “the rest of” are not in the Greek text, but are implied.

[16:26]  ³⁹⁵ 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]  ³⁹⁷ 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]  ³⁹⁸ tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.

[16:27]  ³⁹⁹ 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).

[16:27]  ⁴⁰⁰ tn Or “thought.”

[16:28]  ³⁹⁹ 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]  ⁴⁰⁰ sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.

[16:29]  ⁴⁰¹ tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.

[16:29]  ⁴⁰² tn Or “and prostrated himself.”

[16:30]  ⁴⁰³ 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]  ⁴⁰⁴ tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.

[16:31]  ⁴⁰⁵ tn Grk “said.”

[16:31]  ⁴⁰⁶ 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]  ⁴⁰⁷ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[16:32]  ⁴⁰⁷ 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]  ⁴⁰⁸ 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]  ⁴⁰⁹ 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]  ⁴¹⁰ 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]  ⁴¹¹ 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]  ⁴¹² tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ⁴¹³ 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]  ⁴¹⁴ tn Or “immediately.”

[16:34]  ⁴¹¹ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ⁴¹² 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]  ⁴¹³ tn Or “he was overjoyed.”

[16:34]  ⁴¹⁴ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ⁴¹⁵ 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]  ⁴¹³ 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]  ⁴¹⁴ 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]  ⁴¹⁵ 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]  ⁴¹⁵ 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]  ⁴¹⁶ 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]  ⁴¹⁷ 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]  ⁴¹⁷ tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.

[16:37]  ⁴¹⁸ 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]  ⁴¹⁹ tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[16:37]  ⁴²⁰ tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.

[16:37]  ⁴²¹ 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]  ⁴²² tn L&N 28.71 has “send us away secretly” for this verse.

[16:37]  ⁴²³ tn Grk “But they.”

[16:37]  ⁴²⁴ 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]  ⁴¹⁹ tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:38]  ⁴²⁰ 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]  ⁴²¹ 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]  ⁴²² 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]  ⁴²³ 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]  ⁴²³ tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.

[17:1]  ⁴²⁵ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ⁴²⁶ 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]  ⁴²⁷ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ⁴²⁸ 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]  ⁴²⁹ sn See the note on synagogue in 6:9.

[17:2]  ⁴²⁷ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ⁴²⁸ 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]  ⁴²⁹ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ⁴³⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  ⁴³¹ 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]  ⁴³² 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]  ⁴³³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:4]  ⁴³¹ tn Or “convinced.”

[17:4]  ⁴³² tn Or “a large crowd.”

[17:4]  ⁴³³ 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]  ⁴³⁴ 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]  ⁴³³ 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]  ⁴³⁴ 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]  ⁴³⁵ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ⁴³⁶ 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]  ⁴³⁷ sn The attack took place at Jason’s house because this was probably the location of the new house church.

[17:5]  ⁴³⁸ tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[17:5]  ⁴³⁹ 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]  ⁴³⁵ 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]  ⁴³⁶ 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]  ⁴³⁷ 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]  ⁴³⁸ tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

[17:7]  ⁴³⁷ 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]  ⁴³⁸ 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]  ⁴³⁹ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ⁴⁴⁰ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ⁴⁴¹ 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]  ⁴³⁹ 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]  ⁴⁴⁰ 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]  ⁴⁴¹ 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]  ⁴⁴² tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.

[17:9]  ⁴⁴³ 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]  ⁴⁴³ 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]  ⁴⁴⁴ 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]  ⁴⁴⁵ sn See the note on synagogue in 6:9.

[17:11]  ⁴⁴⁵ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ⁴⁴⁶ 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]  ⁴⁴⁷ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  ⁴⁴⁸ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ⁴⁴⁹ 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]  ⁴⁵⁰ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ⁴⁵¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:12]  ⁴⁴⁷ 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]  ⁴⁴⁸ tn Or “respected.”

[17:13]  ⁴⁴⁹ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ⁴⁵⁰ 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]  ⁴⁵¹ 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]  ⁴⁵² tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

[17:13]  ⁴⁵³ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:14]  ⁴⁵¹ 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]  ⁴⁵² tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[17:15]  ⁴⁵³ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ⁴⁵⁴ sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[17:16]  ⁴⁵⁵ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ⁴⁵⁶ 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]  ⁴⁵⁷ 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]  ⁴⁵⁷ 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]  ⁴⁵⁸ 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]  ⁴⁵⁹ sn See the note on synagogue in 6:9.

[17:17]  ⁴⁶⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:18]  ⁴⁵⁹ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ⁴⁶⁰ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ⁴⁶¹ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ⁴⁶² tn Grk “saying.”

[17:18]  ⁴⁶³ 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]  ⁴⁶⁴ 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]  ⁴⁶⁵ sn This is a parenthetical note by the author.

[17:19]  ⁴⁶¹ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ⁴⁶² tn Or “to the council of the Areopagus.” See also the term in v. 22.

[17:20]  ⁴⁶³ tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ⁴⁶⁴ 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]  ⁴⁶⁵ tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.

[17:21]  ⁴⁶⁶ tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”

[17:21]  ⁴⁶⁷ sn This is a parenthetical note by the author. The reference to newness may be pejorative.

[17:22]  ⁴⁶⁷ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ⁴⁶⁸ 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]  ⁴⁶⁹ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[17:23]  ⁴⁶⁹ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ⁴⁷⁰ 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]  ⁴⁷¹ 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]  ⁴⁷¹ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ⁴⁷² 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]  ⁴⁷³ 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]  ⁴⁷³ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ⁴⁷⁴ tn Grk “he himself gives to all [people] life and breath and all things.”

[17:26]  ⁴⁷⁵ sn The one man refers to Adam (the word “man” is understood).

[17:26]  ⁴⁷⁶ tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ⁴⁷⁷ tn Grk “to live over all the face of the earth.”

[17:26]  ⁴⁷⁸ 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]  ⁴⁷⁹ 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]  ⁴⁷⁷ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ⁴⁷⁸ 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]  ⁴⁷⁹ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[17:28]  ⁴⁷⁹ 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]  ⁴⁸⁰ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[17:29]  ⁴⁸¹ tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.

[17:29]  ⁴⁸² tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.

[17:29]  ⁴⁸³ tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.

[17:29]  ⁴⁸⁴ tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).

[17:29]  ⁴⁸⁵ 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]  ⁴⁸³ tn Or “has deliberately paid no attention to.”

[17:30]  ⁴⁸⁴ tn Or “times when people did not know.”

[17:30]  ⁴⁸⁵ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ⁴⁸⁶ 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]  ⁴⁸⁵ tn Or “fixed.”

[17:31]  ⁴⁸⁶ sn The world refers to the whole inhabited earth.

[17:31]  ⁴⁸⁷ 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]  ⁴⁸⁸ tn The participle ἀναστήσας (anasthsa") indicates means here.

[17:32]  ⁴⁸⁷ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ⁴⁸⁸ 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]  ⁴⁸⁹ tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.

[17:34]  ⁴⁹¹ 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]  ⁴⁹² 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]  ⁴⁹³ 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]  ⁴⁹⁴ 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]  ⁴⁹⁵ 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]  ⁴⁹³ tn Grk “After these things.”

[18:1]  ⁴⁹⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ⁴⁹⁵ tn Or “Paul left.”

[18:1]  ⁴⁹⁶ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ⁴⁹⁷ 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]  ⁴⁹⁵ 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]  ⁴⁹⁶ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ⁴⁹⁷ 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]  ⁴⁹⁸ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ⁴⁹⁹ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ⁵⁰⁰ tn Or “to leave.”

[18:2]  ⁵⁰¹ map For location see JP4 A1.

[18:2]  ⁵⁰² tn Or “went to.”

[18:3]  ⁴⁹⁷ 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]  ⁴⁹⁸ 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]  ⁴⁹⁹ sn This is a parenthetical note by the author.

[18:4]  ⁴⁹⁹ 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]  ⁵⁰⁰ sn See the note on synagogue in 6:9.

[18:4]  ⁵⁰¹ 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]  ⁵⁰¹ tn Grk “came down.”

[18:5]  ⁵⁰² sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ⁵⁰³ 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]  ⁵⁰⁴ 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]  ⁵⁰⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:6]  ⁵⁰³ 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]  ⁵⁰⁴ 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]  ⁵⁰⁵ 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]  ⁵⁰⁶ 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]  ⁵⁰⁷ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[18:7]  ⁵⁰⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:7]  ⁵⁰⁶ 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]  ⁵⁰⁷ tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.

[18:7]  ⁵⁰⁸ 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]  ⁵⁰⁷ 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]  ⁵⁰⁸ 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]  ⁵⁰⁹ 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]  ⁵¹⁰ tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ⁵¹¹ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

[18:10]  ⁵¹¹ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ⁵¹² tn Or “injure.”

[18:11]  ⁵¹³ tn The word “there” is not in the Greek text, but is implied.

[18:11]  ⁵¹⁴ 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]  ⁵¹⁵ sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.

[18:12]  ⁵¹⁶ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[18:12]  ⁵¹⁷ sn Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).

[18:12]  ⁵¹⁸ tn Grk “with one accord.”

[18:12]  ⁵¹⁹ 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]  ⁵¹⁷ tn Or “inciting.”

[18:13]  ⁵¹⁸ 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]  ⁵¹⁹ tn Grk “about to open his mouth” (an idiom).

[18:14]  ⁵²⁰ 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]  ⁵²¹ 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]  ⁵²² tn Grk “accepting your complaint, O Jews.”

[18:15]  ⁵²¹ tn Or “dispute.”

[18:15]  ⁵²² tn Grk “see to it” (an idiom).

[18:15]  ⁵²³ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[18:16]  ⁵²³ 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]  ⁵²⁴ sn See the note on the term judgment seat in 18:12.

[18:17]  ⁵²⁵ 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]  ⁵²⁶ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ⁵²⁷ sn See the note on the term judgment seat in 18:12.

[18:17]  ⁵²⁸ tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:18]  ⁵²⁷ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ⁵²⁸ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ⁵²⁹ 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]  ⁵³⁰ tn Grk “Syria, and with him.”

[18:18]  ⁵³¹ sn See the note on Aquila in 18:2.

[18:18]  ⁵³² 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]  ⁵³³ 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]  ⁵³⁴ tn That is, “before he sailed from Cenchrea.”

[18:18]  ⁵³⁵ 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]  ⁵²⁹ sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.

[18:19]  ⁵³⁰ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:19]  ⁵³¹ tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.

[18:19]  ⁵³² tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:19]  ⁵³³ sn See the note on synagogue in 6:9.

[18:19]  ⁵³⁴ 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]  ⁵³¹ 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]  ⁵³³ tn Or “but took leave of.”

[18:21]  ⁵³⁴ 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]  ⁵³⁵ tn Or “will return.”

[18:21]  ⁵³⁶ 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]  ⁵³⁷ 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]  ⁵³⁵ 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]  ⁵³⁶ 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]  ⁵³⁷ 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]  ⁵³⁸ 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]  ⁵³⁹ 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]  ⁵³⁷ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ⁵³⁸ 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]  ⁵³⁹ sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[18:24]  ⁵³⁹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:24]  ⁵⁴⁰ 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]  ⁵⁴¹ tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”

[18:25]  ⁵⁴¹ tn Or “had been taught.”

[18:25]  ⁵⁴² tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).

[18:25]  ⁵⁴³ tn Grk “the things.”

[18:25]  ⁵⁴⁴ tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

[18:26]  ⁵⁴³ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ⁵⁴⁴ sn See the note on synagogue in 6:9.

[18:26]  ⁵⁴⁵ 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]  ⁵⁴⁶ 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]  ⁵⁴⁵ tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.

[18:27]  ⁵⁴⁶ sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.

[18:27]  ⁵⁴⁷ 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]  ⁵⁴⁸ 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]  ⁵⁴⁹ 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]  ⁵⁴⁷ tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”

[18:28]  ⁵⁴⁸ 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]  ⁵⁴⁹ 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]  ⁵⁵⁰ 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]  ⁵⁴⁹ 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]  ⁵⁵⁰ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ⁵⁵¹ tn Or “interior.”

[19:1]  ⁵⁵² tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ⁵⁵³ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ⁵⁵⁴ 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]  ⁵⁵⁵ tn The word “there” is not in the Greek text but is implied.

[19:2]  ⁵⁵¹ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ⁵⁵² tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ⁵⁵³ 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]  ⁵⁵³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  ⁵⁵⁴ tn Grk “they said.”

[19:4]  ⁵⁵⁵ 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]  ⁵⁵⁷ tn Or “laid.”

[19:6]  ⁵⁵⁸ 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]  ⁵⁵⁹ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ⁵⁶⁰ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:7]  ⁵⁵⁹ sn This is a parenthetical note by the author.

[19:8]  ⁵⁶¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ⁵⁶² 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]  ⁵⁶³ sn See the note on synagogue in 6:9.

[19:8]  ⁵⁶⁴ tn Or “boldly.”

[19:8]  ⁵⁶⁵ 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]  ⁵⁶⁶ 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]  ⁵⁶⁷ 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]  ⁵⁶³ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ⁵⁶⁴ tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ⁵⁶⁵ 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]  ⁵⁶⁶ 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]  ⁵⁶⁷ 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]  ⁵⁶⁸ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ⁵⁶⁹ 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]  ⁵⁷⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ⁵⁷¹ 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]  ⁵⁶⁵ 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]  ⁵⁶⁶ 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]  ⁵⁶⁷ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12]  ⁵⁶⁹ tn Or “skin” (the outer surface of the body).

[19:12]  ⁵⁷⁰ 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]  ⁵⁷¹ tn The words “of them” are not in the Greek text, but are implied.

[19:13]  ⁵⁷¹ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ⁵⁷² tn Grk “to name the name.”

[19:13]  ⁵⁷³ 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]  ⁵⁷⁴ sn The expression I sternly warn you means “I charge you as under oath.”

[19:14]  ⁵⁷³ tn Grk “a certain Sceva.”

[19:14]  ⁵⁷⁴ sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[19:15]  ⁵⁷⁵ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ⁵⁷⁶ 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]  ⁵⁷⁷ 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]  ⁵⁷⁸ 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]  ⁵⁷⁷ tn Grk “in whom the evil spirit was.”

[19:16]  ⁵⁷⁸ 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]  ⁵⁷⁹ 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]  ⁵⁸⁰ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:17]  ⁵⁷⁹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ⁵⁸⁰ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ⁵⁸¹ tn Or “exalted.”

[19:18]  ⁵⁸¹ 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]  ⁵⁸² tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”

[19:19]  ⁵⁸³ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ⁵⁸⁴ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ⁵⁸⁵ tn Or “scrolls.”

[19:19]  ⁵⁸⁶ 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]  ⁵⁸⁷ 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]  ⁵⁸⁸ 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]  ⁵⁸⁵ 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]  ⁵⁸⁶ tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20]  ⁵⁸⁷ 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]  ⁵⁸⁷ tn Grk “all these things had been fulfilled.”

[19:21]  ⁵⁸⁸ 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]  ⁵⁸⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ⁵⁹⁰ sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ⁵⁹¹ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ⁵⁹² 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]  ⁵⁹³ sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:22]  ⁵⁸⁹ tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22]  ⁵⁹⁰ tn Grk “two of those who ministered to him.”

[19:22]  ⁵⁹¹ sn Macedonia was the Roman province of Macedonia in Greece.

[19:22]  ⁵⁹² 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]  ⁵⁹¹ 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]  ⁵⁹² 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]  ⁵⁹³ tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).

[19:23]  ⁵⁹⁴ sn The Way refers to the Christian movement (Christianity).

[19:24]  ⁵⁹³ 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]  ⁵⁹⁴ 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]  ⁵⁹⁵ tn Grk “brought not a little business” (an idiom).

[19:24]  ⁵⁹⁶ 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]  ⁵⁹⁵ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ⁵⁹⁶ 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]  ⁵⁹⁷ 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]  ⁵⁹⁸ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:26]  ⁵⁹⁷ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ⁵⁹⁸ tn Or “misled.”

[19:26]  ⁵⁹⁹ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ⁶⁰⁰ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ⁶⁰¹ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ⁶⁰² tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ⁶⁰³ tn The words “at all” are not in the Greek text but are implied.

[19:27]  ⁵⁹⁹ tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27]  ⁶⁰⁰ 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]  ⁶⁰¹ tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27]  ⁶⁰² tn Grk “Asia”; see the note on this word in v. 22.

[19:27]  ⁶⁰³ tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”

[19:28]  ⁶⁰¹ 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]  ⁶⁰² tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28]  ⁶⁰³ 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]  ⁶⁰⁴ 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]  ⁶⁰⁵ 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]  ⁶⁰³ 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]  ⁶⁰⁴ 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]  ⁶⁰⁵ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29]  ⁶⁰⁶ 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]  ⁶⁰⁷ tn Grk “to the theater with one accord.”

[19:30]  ⁶⁰⁵ 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]  ⁶⁰⁷ tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31]  ⁶⁰⁸ tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31]  ⁶⁰⁹ 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]  ⁶¹⁰ 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]  ⁶⁰⁹ tn Or “had assembled.”

[19:33]  ⁶¹¹ tn Or “Some of the crowd gave instructions to.”

[19:33]  ⁶¹² 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]  ⁶¹³ 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]  ⁶¹⁴ tn Or “motioning.”

[19:33]  ⁶¹⁵ 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]  ⁶¹⁶ 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]  ⁶¹³ tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34]  ⁶¹⁴ tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34]  ⁶¹⁵ 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]  ⁶¹⁶ 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]  ⁶¹⁵ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ⁶¹⁶ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ⁶¹⁷ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ⁶¹⁸ 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]  ⁶¹⁹ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:36]  ⁶¹⁷ tn Grk “these things.”

[19:36]  ⁶¹⁸ 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]  ⁶¹⁹ tn Grk “it is necessary that you be quiet.”

[19:36]  ⁶²⁰ 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]  ⁶¹⁹ tn Or perhaps, “desecrators of temples.”

[19:37]  ⁶²⁰ 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]  ⁶²¹ tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38]  ⁶²² 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]  ⁶²³ 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]  ⁶²³ tn Or “anything more than this.”

[19:39]  ⁶²⁴ tn Or “resolved.”

[19:39]  ⁶²⁵ 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]  ⁶²⁵ tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ⁶²⁶ 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]  ⁶²⁷ 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]  ⁶²⁸ 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]  ⁶²⁷ 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]  ⁶²⁸ tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:41]  ⁶²⁹ tn Grk “these things.”

[19:41]  ⁶³⁰ 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]  ⁶²⁹ tn Or “exhorting.”

[20:1]  ⁶³⁰ tn Or “and taking leave of them.”

[20:1]  ⁶³¹ sn Macedonia was the Roman province of Macedonia in Greece.

[20:2]  ⁶³¹ 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]  ⁶³² 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]  ⁶³³ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ⁶³⁴ 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]  ⁶³³ tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  ⁶³⁴ 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]  ⁶³⁵ sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  ⁶³⁶ 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]  ⁶³⁷ 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]  ⁶³⁸ tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  ⁶³⁹ sn Macedonia was the Roman province of Macedonia in Greece.

[20:4]  ⁶³⁵ tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.

[20:4]  ⁶³⁶ 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]  ⁶³⁷ tn Grk “of the Thessalonians.”

[20:4]  ⁶³⁸ 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]  ⁶³⁹ sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.

[20:4]  ⁶⁴⁰ 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]  ⁶³⁷ 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]  ⁶³⁸ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.

[20:6]  ⁶³⁹ 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]  ⁶⁴⁰ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:6]  ⁶⁴¹ 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]  ⁶⁴² tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”

[20:6]  ⁶⁴³ tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

[20:6]  ⁶⁴⁴ 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]  ⁶⁴¹ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ⁶⁴² tn Or “assembled.”

[20:7]  ⁶⁴³ 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]  ⁶⁴⁴ 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.”

[20:7]  ⁶⁴⁵ tn Or “prolonged.”

[20:8]  ⁶⁴³ 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]  ⁶⁴⁴ sn This is best taken as a parenthetical note by the author.

[20:9]  ⁶⁴⁵ tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).

[20:9]  ⁶⁴⁶ 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]  ⁶⁴⁷ tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

[20:9]  ⁶⁴⁸ 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]  ⁶⁴⁷ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ⁶⁴⁸ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ⁶⁴⁹ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ⁶⁵⁰ 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]  ⁶⁵¹ tn Grk “for his life is in him” (an idiom).

[20:11]  ⁶⁴⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[20:11]  ⁶⁵⁰ 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]  ⁶⁵¹ 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]  ⁶⁵¹ 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]  ⁶⁵³ 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]  ⁶⁵⁴ 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]  ⁶⁵⁵ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:13]  ⁶⁵⁶ 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]  ⁶⁵⁷ 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]  ⁶⁵⁸ 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]  ⁶⁵⁹ 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]  ⁶⁶⁰ tn Or “there on foot.”

[20:14]  ⁶⁵⁵ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:14]  ⁶⁵⁶ 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]  ⁶⁵⁷ 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]  ⁶⁵⁷ 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]  ⁶⁵⁸ tn Or “offshore from Chios.”

[20:15]  ⁶⁵⁹ 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]  ⁶⁶⁰ sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.

[20:15]  ⁶⁶¹ 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]  ⁶⁵⁹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[20:16]  ⁶⁶⁰ 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]  ⁶⁶¹ 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]  ⁶⁶² tn Or “was eager.”

[20:16]  ⁶⁶³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:16]  ⁶⁶⁴ tn Grk “if it could be to him” (an idiom).

[20:17]  ⁶⁶¹ sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

[20:17]  ⁶⁶² 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]  ⁶⁶³ 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]  ⁶⁶³ 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]  ⁶⁶⁴ 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]  ⁶⁶⁵ tn Grk “Asia”; see the note on this word in v. 16.

[20:19]  ⁶⁶⁵ 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]  ⁶⁶⁶ sn These plots are mentioned in Acts 9:24; 20:13.

[20:20]  ⁶⁶⁷ tn Or “declaring.”

[20:20]  ⁶⁶⁸ 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.

[20:20]  ⁶⁶⁹ tn Or “openly.”

[20:21]  ⁶⁶⁹ 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]  ⁶⁷⁰ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:22]  ⁶⁷¹ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:22]  ⁶⁷² tn Grk “bound.”

[20:22]  ⁶⁷³ 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]  ⁶⁷⁴ 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]  ⁶⁷³ tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”

[20:23]  ⁶⁷⁴ 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]  ⁶⁷⁵ tn The Greek text here reads κατὰ πόλιν (kata polin).

[20:23]  ⁶⁷⁶ tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

[20:23]  ⁶⁷⁷ tn Grk “bonds.”

[20:23]  ⁶⁷⁸ tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.

[20:24]  ⁶⁷⁵ tn Grk “soul.”

[20:24]  ⁶⁷⁶ 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]  ⁶⁷⁷ 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]  ⁶⁷⁸ 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]  ⁶⁷⁹ tn Or “to the gospel.”

[20:25]  ⁶⁷⁷ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ⁶⁷⁸ 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]  ⁶⁷⁹ 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]  ⁶⁸⁰ tn Grk “will see my face” (an idiom for seeing someone in person).

[20:26]  ⁶⁷⁹ tn Or “testify.”

[20:26]  ⁶⁸⁰ tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

[20:26]  ⁶⁸¹ 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]  ⁶⁸¹ 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]  ⁶⁸² tn Or “proclaiming,” “declaring.”

[20:27]  ⁶⁸³ tn Or “plan.”

[20:28]  ⁶⁸³ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ⁶⁸⁴ tn Grk “in which.”

[20:28]  ⁶⁸⁵ 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]  ⁶⁸⁶ 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 mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ⁶⁸⁷ tn Or “acquired.”

[20:28]  ⁶⁸⁸ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:29]  ⁶⁸⁵ tn Grk “after my departure.”

[20:29]  ⁶⁸⁶ 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]  ⁶⁸⁷ tn Grk “from among yourselves.”

[20:30]  ⁶⁸⁸ 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]  ⁶⁸⁹ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:31]  ⁶⁸⁹ tn Or “be watchful.”

[20:31]  ⁶⁹⁰ tn Or “admonishing.”

[20:32]  ⁶⁹¹ 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]  ⁶⁹² tn Grk “word.”

[20:32]  ⁶⁹³ 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]  ⁶⁹³ 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]  ⁶⁹⁵ tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.

[20:35]  ⁶⁹⁷ sn The expression By all these things means “In everything I did.”

[20:35]  ⁶⁹⁸ tn Or “must assist.”

[20:35]  ⁶⁹⁹ tn Or “the sick.” See Eph 4:28.

[20:35]  ⁷⁰⁰ 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]  ⁶⁹⁹ 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]  ⁷⁰⁰ 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]  ⁷⁰¹ tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).

[20:37]  ⁷⁰² tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).

[20:37]  ⁷⁰³ 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]  ⁷⁰³ tn Or “pained.”

[20:38]  ⁷⁰⁴ tn Grk “by the word that he had said.”

[20:38]  ⁷⁰⁵ tn Grk “to see his face” (an idiom for seeing someone in person).

[20:38]  ⁷⁰⁶ tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”