Discovery BoxActs 12:25--19:20
Context12:25 So Barnabas and Saul returned to 1 Jerusalem 2 when they had completed 3 their mission, 4 bringing along with them John Mark. 5
13:1 Now there were these prophets and teachers in the church at Antioch: 6 Barnabas, Simeon called Niger, 7 Lucius the Cyrenian, 8 Manaen (a close friend of Herod 9 the tetrarch 10 from childhood 11 ) and Saul. 13:2 While they were serving 12 the Lord and fasting, the Holy Spirit said, “Set apart 13 for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted 14 and 15 prayed and placed their hands 16 on them, they sent them off.
13:4 So Barnabas and Saul, 17 sent out by the Holy Spirit, went down to Seleucia, 18 and from there they sailed to Cyprus. 19 13:5 When 20 they arrived 21 in Salamis, 22 they began to proclaim 23 the word of God in the Jewish synagogues. 24 (Now they also had John 25 as their assistant.) 26 13:6 When they had crossed over 27 the whole island as far as Paphos, 28 they found a magician, a Jewish false prophet named Bar-Jesus, 29 13:7 who was with the proconsul 30 Sergius Paulus, an intelligent man. The proconsul 31 summoned 32 Barnabas and Saul and wanted to hear 33 the word of God. 13:8 But the magician Elymas 34 (for that is the way his name is translated) 35 opposed them, trying to turn the proconsul 36 away from the faith. 13:9 But Saul (also known as Paul), 37 filled with the Holy Spirit, 38 stared straight 39 at him 13:10 and said, “You who are full of all deceit and all wrongdoing, 40 you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? 41 13:11 Now 42 look, the hand of the Lord is against 43 you, and you will be blind, unable to see the sun for a time!” Immediately mistiness 44 and darkness came over 45 him, and he went around seeking people 46 to lead him by the hand. 13:12 Then when the proconsul 47 saw what had happened, he believed, 48 because he was greatly astounded 49 at the teaching about 50 the Lord.
13:13 Then Paul and his companions put out to sea 51 from Paphos 52 and came to Perga 53 in Pamphylia, 54 but John 55 left them and returned to Jerusalem. 56 13:14 Moving on from 57 Perga, 58 they arrived at Pisidian Antioch, 59 and on the Sabbath day they went into 60 the synagogue 61 and sat down. 13:15 After the reading from the law and the prophets, 62 the leaders of the synagogue 63 sent them a message, 64 saying, “Brothers, 65 if you have any message 66 of exhortation 67 for the people, speak it.” 68 13:16 So Paul stood up, 69 gestured 70 with his hand and said,
“Men of Israel, 71 and you Gentiles who fear God, 72 listen: 13:17 The God of this people Israel 73 chose our ancestors 74 and made the people great 75 during their stay as foreigners 76 in the country 77 of Egypt, and with uplifted arm 78 he led them out of it. 13:18 For 79 a period of about forty years he put up with 80 them in the wilderness. 81 13:19 After 82 he had destroyed 83 seven nations 84 in the land of Canaan, he gave his people their land as an inheritance. 85 13:20 All this took 86 about four hundred fifty years. After this 87 he gave them judges until the time of 88 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 89 forty years. 13:22 After removing him, God 90 raised up 91 David their king. He testified about him: 92 ‘I have found David 93 the son of Jesse to be a man after my heart, 94 who will accomplish everything I want him to do.’ 95 13:23 From the descendants 96 of this man 97 God brought to Israel a Savior, Jesus, just as he promised. 98 13:24 Before 99 Jesus 100 arrived, John 101 had proclaimed a baptism for repentance 102 to all the people of Israel. 13:25 But while John was completing his mission, 103 he said repeatedly, 104 ‘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!’ 105 13:26 Brothers, 106 descendants 107 of Abraham’s family, 108 and those Gentiles among you who fear God, 109 the message 110 of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize 111 him, 112 and they fulfilled the sayings 113 of the prophets that are read every Sabbath by condemning 114 him. 115 13:28 Though 116 they found 117 no basis 118 for a death sentence, 119 they asked Pilate to have him executed. 13:29 When they had accomplished 120 everything that was written 121 about him, they took him down 122 from the cross 123 and placed him 124 in a tomb. 13:30 But God raised 125 him from the dead, 13:31 and 126 for many days he appeared to those who had accompanied 127 him from Galilee to Jerusalem. These 128 are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, 129 13:33 that this promise 130 God has fulfilled to us, their children, by raising 131 Jesus, as also it is written in the second psalm, ‘You are my Son; 132 today I have fathered you.’ 133 13:34 But regarding the fact that he has raised Jesus 134 from the dead, never 135 again to be 136 in a state of decay, God 137 has spoken in this way: ‘I will give you 138 the holy and trustworthy promises 139 made to David.’ 140 13:35 Therefore he also says in another psalm, 141 ‘You will not permit your Holy One 142 to experience 143 decay.’ 144 13:36 For David, after he had served 145 God’s purpose in his own generation, died, 146 was buried with his ancestors, 147 and experienced 148 decay, 13:37 but the one 149 whom God raised up did not experience 150 decay. 13:38 Therefore let it be known to you, brothers, that through this one 151 forgiveness of sins is proclaimed to you, 13:39 and by this one 152 everyone who believes is justified 153 from everything from which the law of Moses could not justify 154 you. 155 13:40 Watch out, 156 then, that what is spoken about by 157 the prophets does not happen to you:
13:41 ‘Look, you scoffers; be amazed and perish! 158
For I am doing a work in your days,
a work you would never believe, even if someone tells you.’” 159
13:42 As Paul and Barnabas 160 were going out, 161 the people 162 were urging 163 them to speak about these things 164 on the next Sabbath. 13:43 When the meeting of the synagogue 165 had broken up, 166 many of the Jews and God-fearing proselytes 167 followed Paul and Barnabas, who were speaking with them and were persuading 168 them 169 to continue 170 in the grace of God.
13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. 171 13:45 But when the Jews saw the crowds, they were filled with jealousy, 172 and they began to contradict 173 what Paul was saying 174 by reviling him. 175 13:46 Both Paul and Barnabas replied courageously, 176 “It was necessary to speak the word of God 177 to you first. Since you reject it and do not consider yourselves worthy 178 of eternal life, we 179 are turning to the Gentiles. 180 13:47 For this 181 is what the Lord has commanded us: ‘I have appointed 182 you to be a light 183 for the Gentiles, to bring salvation 184 to the ends of the earth.’” 185 13:48 When the Gentiles heard this, they began to rejoice 186 and praise 187 the word of the Lord, and all who had been appointed for eternal life 188 believed. 13:49 So the word of the Lord was spreading 189 through the entire region. 13:50 But the Jews incited 190 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 191 of their region. 13:51 So after they shook 192 the dust off their feet 193 in protest against them, they went to Iconium. 194 13:52 And the disciples were filled with joy 195 and with the Holy Spirit.
14:1 The same thing happened in Iconium 196 when Paul and Barnabas 197 went into the Jewish synagogue 198 and spoke in such a way that a large group 199 of both Jews and Greeks believed. 14:2 But the Jews who refused to believe 200 stirred up the Gentiles and poisoned their minds 201 against the brothers. 14:3 So they stayed there 202 for a considerable time, speaking out courageously for the Lord, who testified 203 to the message 204 of his grace, granting miraculous signs 205 and wonders to be performed through their hands. 14:4 But the population 206 of the city was divided; some 207 sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made 208 an attempt to mistreat 209 them and stone them, 210 14:6 Paul and Barnabas 211 learned about it 212 and fled to the Lycaonian cities of Lystra 213 and Derbe 214 and the surrounding region. 14:7 There 215 they continued to proclaim 216 the good news.
14:8 In 217 Lystra 218 sat a man who could not use his feet, 219 lame from birth, 220 who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul 221 stared 222 intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” 223 And the man 224 leaped up and began walking. 225 14:11 So when the crowds saw what Paul had done, they shouted 226 in the Lycaonian language, 227 “The gods have come down to us in human form!” 228 14:12 They began to call 229 Barnabas Zeus 230 and Paul Hermes, 231 because he was the chief speaker. 14:13 The priest of the temple 232 of Zeus, 233 located just outside the city, brought bulls 234 and garlands 235 to the city gates; he and the crowds wanted to offer sacrifices to them. 236 14:14 But when the apostles 237 Barnabas and Paul heard about 238 it, they tore 239 their clothes and rushed out 240 into the crowd, shouting, 241 14:15 “Men, why are you doing these things? We too are men, with human natures 242 just like you! We are proclaiming the good news to you, so that you should turn 243 from these worthless 244 things to the living God, who made the heaven, the earth, 245 the sea, and everything that is in them. 14:16 In 246 past 247 generations he allowed all the nations 248 to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, 249 by giving you rain from heaven 250 and fruitful seasons, satisfying you 251 with food and your hearts with joy.” 252 14:18 Even by saying 253 these things, they scarcely persuaded 254 the crowds not to offer sacrifice to them.
14:19 But Jews came from Antioch 255 and Iconium, 256 and after winning 257 the crowds over, they stoned 258 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 259 into the city. On 260 the next day he left with Barnabas for Derbe. 261
14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, 262 to Iconium, 263 and to Antioch. 264 14:22 They strengthened 265 the souls of the disciples and encouraged them to continue 266 in the faith, saying, “We must enter the kingdom 267 of God through many persecutions.” 268 14:23 When they had appointed elders 269 for them in the various churches, 270 with prayer and fasting 271 they entrusted them to the protection 272 of the Lord in whom they had believed. 14:24 Then they passed through 273 Pisidia and came into Pamphylia, 274 14:25 and when they had spoken the word 275 in Perga, 276 they went down to Attalia. 277 14:26 From there they sailed back to Antioch, 278 where they had been commended 279 to the grace of God for the work they had now completed. 280 14:27 When they arrived and gathered the church together, they reported 281 all the things God 282 had done with them, and that he had opened a door 283 of faith for the Gentiles. 14:28 So they spent 284 considerable 285 time with the disciples.
15:1 Now some men came down from Judea 286 and began to teach the brothers, “Unless you are circumcised 287 according to the custom of Moses, you cannot be saved.” 15:2 When Paul and Barnabas had a major argument and debate 288 with them, the church 289 appointed Paul and Barnabas and some others from among them to go up to meet with 290 the apostles and elders in Jerusalem 291 about this point of disagreement. 292 15:3 So they were sent on their way by the church, and as they passed through both Phoenicia 293 and Samaria, they were relating at length 294 the conversion of the Gentiles and bringing great joy 295 to all the brothers. 15:4 When they arrived in Jerusalem, they were received 296 by the church and the apostles and the elders, and they reported 297 all the things God had done with them. 298 15:5 But some from the religious party of the Pharisees 299 who had believed stood up and said, “It is necessary 300 to circumcise the Gentiles 301 and to order them to observe 302 the law of Moses.”
15:6 Both the apostles and the elders met together to deliberate 303 about this matter. 15:7 After there had been much debate, 304 Peter stood up and said to them, “Brothers, you know that some time ago 305 God chose 306 me to preach to the Gentiles so they would hear the message 307 of the gospel 308 and believe. 309 15:8 And God, who knows the heart, 310 has testified 311 to them by giving them the Holy Spirit just as he did to us, 312 15:9 and he made no distinction 313 between them and us, cleansing 314 their hearts by faith. 15:10 So now why are you putting God to the test 315 by placing on the neck of the disciples a yoke 316 that neither our ancestors 317 nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through 318 the grace of the Lord Jesus, in the same way as they are.” 319
15:12 The whole group kept quiet 320 and listened to Barnabas and Paul while they explained all the miraculous signs 321 and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, 322 James replied, 323 “Brothers, listen to me. 15:14 Simeon 324 has explained 325 how God first concerned himself 326 to select 327 from among the Gentiles 328 a people for his name. 15:15 The 329 words of the prophets agree 330 with this, as it is written,
15:16 ‘After this 331 I 332 will return,
and I will rebuild the fallen tent 333 of David;
I will rebuild its ruins and restore 334 it,
15:17 so that the rest of humanity 335 may seek the Lord,
namely, 336 all the Gentiles 337 I have called to be my own,’ 338 says the Lord, 339 who makes these things 15:18 known 340 from long ago. 341
15:19 “Therefore I conclude 342 that we should not cause extra difficulty 343 for those among the Gentiles 344 who are turning to God, 15:20 but that we should write them a letter 345 telling them to abstain 346 from things defiled 347 by idols and from sexual immorality and from what has been strangled 348 and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times, 349 because he is read aloud 350 in the synagogues 351 every Sabbath.”
15:22 Then the apostles and elders, with the whole church, decided 352 to send men chosen from among them, Judas called Barsabbas and Silas, 353 leaders among the brothers, to Antioch 354 with Paul and Barnabas. 15:23 They sent this letter with them: 355
From the apostles 356 and elders, your brothers, 357 to the Gentile brothers and sisters 358 in Antioch, 359 Syria, 360 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 361 you, upsetting 362 your minds 363 by what they said, 364 15:25 we have unanimously 365 decided 366 to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who 367 have risked their lives 368 for the name of our Lord Jesus Christ. 369 15:27 Therefore we are sending 370 Judas and Silas 371 who will tell you these things themselves in person. 372 15:28 For it seemed best to the Holy Spirit and to us 373 not to place any greater burden on you than these necessary rules: 374 15:29 that you abstain from meat that has been sacrificed to idols 375 and from blood and from what has been strangled 376 and from sexual immorality. 377 If you keep yourselves from doing these things, 378 you will do well. Farewell. 379
15:30 So when they were dismissed, 380 they went down to Antioch, 381 and after gathering the entire group 382 together, they delivered the letter. 15:31 When they read it aloud, 383 the people 384 rejoiced at its encouragement. 385 15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. 386 15:33 After 387 they had spent some time there, 388 they were sent off in peace by the brothers to those who had sent them. 15:34 [[EMPTY]] 389 15:35 But Paul and Barnabas remained in Antioch, 390 teaching and proclaiming (along with many others) 391 the word of the Lord. 392
15:36 After some days Paul said to Barnabas, “Let’s return 393 and visit the brothers in every town where we proclaimed the word of the Lord 394 to see how they are doing.” 395 15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted 396 that they should not take along this one who had left them in Pamphylia 397 and had not accompanied them in the work. 15:39 They had 398 a sharp disagreement, 399 so that they parted company. Barnabas took along 400 Mark and sailed away to Cyprus, 401 15:40 but Paul chose Silas and set out, commended 402 to the grace of the Lord by the brothers and sisters. 403 15:41 He passed through Syria and Cilicia, strengthening 404 the churches.
16:1 He also came to Derbe 405 and to Lystra. 406 A disciple 407 named Timothy was there, the son of a Jewish woman who was a believer, 408 but whose father was a Greek. 409 16:2 The brothers in Lystra 410 and Iconium 411 spoke well 412 of him. 413 16:3 Paul wanted Timothy 414 to accompany him, and he took 415 him and circumcised 416 him because of the Jews who were in those places, 417 for they all knew that his father was Greek. 418 16:4 As they went through the towns, 419 they passed on 420 the decrees that had been decided on by the apostles and elders in Jerusalem 421 for the Gentile believers 422 to obey. 423 16:5 So the churches were being strengthened in the faith and were increasing in number every day. 424
16:6 They went through the region of Phrygia 425 and Galatia, 426 having been prevented 427 by the Holy Spirit from speaking the message 428 in the province of Asia. 429 16:7 When they came to 430 Mysia, 431 they attempted to go into Bithynia, 432 but the Spirit of Jesus did not allow 433 them to do this, 434 16:8 so they passed through 435 Mysia 436 and went down to Troas. 437 16:9 A 438 vision appeared to Paul during the night: A Macedonian man was standing there 439 urging him, 440 “Come over 441 to Macedonia 442 and help us!” 16:10 After Paul 443 saw the vision, we attempted 444 immediately to go over to Macedonia, 445 concluding that God had called 446 us to proclaim the good news to them.
16:11 We put out to sea 447 from Troas 448 and sailed a straight course 449 to Samothrace, 450 the next day to Neapolis, 451 16:12 and from there to Philippi, 452 which is a leading city of that district 453 of Macedonia, 454 a Roman colony. 455 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 456 and began to speak 457 to the women 458 who had assembled there. 459 16:14 A 460 woman named Lydia, a dealer in purple cloth 461 from the city of Thyatira, 462 a God-fearing woman, listened to us. 463 The Lord opened her heart to respond 464 to what Paul was saying. 16:15 After she and her household were baptized, she urged us, 465 “If 466 you consider me to be a believer in the Lord, 467 come and stay in my house.” And she persuaded 468 us.
16:16 Now 469 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. 470 She 471 brought her owners 472 a great profit by fortune-telling. 473 16:17 She followed behind Paul and us and kept crying out, 474 “These men are servants 475 of the Most High God, who are proclaiming to you the way 476 of salvation.” 477 16:18 She continued to do this for many days. But Paul became greatly annoyed, 478 and turned 479 and said to the spirit, “I command you in the name of Jesus Christ 480 to come out of her!” And it came out of her at once. 481 16:19 But when her owners 482 saw their hope of profit 483 was gone, they seized 484 Paul and Silas and dragged 485 them into the marketplace before the authorities. 16:20 When 486 they had brought them 487 before the magistrates, they said, “These men are throwing our city into confusion. 488 They are 489 Jews 16:21 and are advocating 490 customs that are not lawful for us to accept 491 or practice, 492 since we are 493 Romans.”
16:22 The crowd joined the attack 494 against them, and the magistrates tore the clothes 495 off Paul and Silas 496 and ordered them to be beaten with rods. 497 16:23 After they had beaten them severely, 498 they threw them into prison and commanded 499 the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell 500 and fastened their feet in the stocks. 501
16:25 About midnight Paul and Silas were praying 502 and singing hymns to God, 503 and the rest of 504 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 505 of all the prisoners came loose. 16:27 When the jailer woke up 506 and saw the doors of the prison standing open, 507 he drew his sword and was about to kill himself, 508 because he assumed 509 the prisoners had escaped. 16:28 But Paul called out loudly, 510 “Do not harm yourself, 511 for we are all here!” 16:29 Calling for lights, the jailer 512 rushed in and fell down 513 trembling at the feet of Paul and Silas. 16:30 Then he brought them outside 514 and asked, “Sirs, what must 515 I do to be saved?” 16:31 They replied, 516 “Believe 517 in the Lord Jesus 518 and you will be saved, you and your household.” 16:32 Then 519 they spoke the word of the Lord 520 to him, along with all those who were in his house. 16:33 At 521 that hour of the night he took them 522 and washed their wounds; 523 then 524 he and all his family 525 were baptized right away. 526 16:34 The jailer 527 brought them into his house and set food 528 before them, and he rejoiced greatly 529 that he had come to believe 530 in God, together with his entire household. 531 16:35 At daybreak 532 the magistrates 533 sent their police officers, 534 saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, 535 “The magistrates have sent orders 536 to release you. So come out now and go in peace.” 537 16:37 But Paul said to the police officers, 538 “They had us beaten in public 539 without a proper trial 540 – even though we are Roman citizens 541 – and they threw us 542 in prison. And now they want to send us away 543 secretly? Absolutely not! They 544 themselves must come and escort us out!” 545 16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas 546 were Roman citizens 547 16:39 and came 548 and apologized to them. After 549 they brought them out, they asked them repeatedly 550 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 551 departed.
17:1 After they traveled through 552 Amphipolis 553 and Apollonia, 554 they came to Thessalonica, 555 where there was a Jewish synagogue. 556 17:2 Paul went to the Jews in the synagogue, 557 as he customarily did, and on three Sabbath days he addressed 558 them from the scriptures, 17:3 explaining and demonstrating 559 that the Christ 560 had to suffer and to rise from the dead, 561 saying, 562 “This Jesus I am proclaiming to you is the Christ.” 563 17:4 Some of them were persuaded 564 and joined Paul and Silas, along with a large group 565 of God-fearing Greeks 566 and quite a few 567 prominent women. 17:5 But the Jews became jealous, 568 and gathering together some worthless men from the rabble in the marketplace, 569 they formed a mob 570 and set the city in an uproar. 571 They attacked Jason’s house, 572 trying to find Paul and Silas 573 to bring them out to the assembly. 574 17:6 When they did not find them, they dragged 575 Jason and some of the brothers before the city officials, 576 screaming, “These people who have stirred up trouble 577 throughout the world 578 have come here too, 17:7 and 579 Jason has welcomed them as guests! They 580 are all acting against Caesar’s 581 decrees, saying there is another king named 582 Jesus!” 583 17:8 They caused confusion among 584 the crowd and the city officials 585 who heard these things. 17:9 After 586 the city officials 587 had received bail 588 from Jason and the others, they released them.
17:10 The brothers sent Paul and Silas off to Berea 589 at once, during the night. When they arrived, 590 they went to the Jewish synagogue. 591 17:11 These Jews 592 were more open-minded 593 than those in Thessalonica, 594 for they eagerly 595 received 596 the message, examining 597 the scriptures carefully every day 598 to see if these things were so. 17:12 Therefore many of them believed, along with quite a few 599 prominent 600 Greek women and men. 17:13 But when the Jews from Thessalonica 601 heard that Paul had also proclaimed the word of God 602 in Berea, 603 they came there too, inciting 604 and disturbing 605 the crowds. 17:14 Then the brothers sent Paul away to the coast 606 at once, but Silas and Timothy remained in Berea. 607 17:15 Those who accompanied Paul escorted him as far as Athens, 608 and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. 609
17:16 While Paul was waiting for them in Athens, 610 his spirit was greatly upset 611 because he saw 612 the city was full of idols. 17:17 So he was addressing 613 the Jews and the God-fearing Gentiles 614 in the synagogue, 615 and in the marketplace every day 616 those who happened to be there. 17:18 Also some of the Epicurean 617 and Stoic 618 philosophers were conversing 619 with him, and some were asking, 620 “What does this foolish babbler 621 want to say?” Others said, “He seems to be a proclaimer of foreign gods.” 622 (They said this because he was proclaiming the good news about Jesus and the resurrection.) 623 17:19 So they took Paul and 624 brought him to the Areopagus, 625 saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things 626 to our ears, so we want to know what they 627 mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time 628 in nothing else than telling 629 or listening to something new.) 630
17:22 So Paul stood 631 before the Areopagus and said, “Men of Athens, I see that you are very religious 632 in all respects. 633 17:23 For as I went around and observed closely your objects of worship, 634 I even found an altar with this inscription: 635 ‘To an unknown god.’ Therefore what you worship without knowing it, 636 this I proclaim to you. 17:24 The God who made the world and everything in it, 637 who is 638 Lord of heaven and earth, does not live in temples made by human hands, 639 17:25 nor is he served by human hands, as if he needed anything, 640 because he himself gives life and breath and everything to everyone. 641 17:26 From one man 642 he made every nation of the human race 643 to inhabit the entire earth, 644 determining their set times 645 and the fixed limits of the places where they would live, 646 17:27 so that they would search for God and perhaps grope around 647 for him and find him, 648 though he is 649 not far from each one of us. 17:28 For in him we live and move about 650 and exist, as even some of your own poets have said, ‘For we too are his offspring.’ 651 17:29 So since we are God’s offspring, we should not think the deity 652 is like gold or silver or stone, an image 653 made by human 654 skill 655 and imagination. 656 17:30 Therefore, although God has overlooked 657 such times of ignorance, 658 he now commands all people 659 everywhere to repent, 660 17:31 because he has set 661 a day on which he is going to judge the world 662 in righteousness, by a man whom he designated, 663 having provided proof to everyone by raising 664 him from the dead.”
17:32 Now when they heard about 665 the resurrection from the dead, some began to scoff, 666 but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. 667 17:34 But some people 668 joined him 669 and believed. Among them 670 were Dionysius, who was a member of the Areopagus, 671 a woman 672 named Damaris, and others with them.
18:1 After this 673 Paul 674 departed from 675 Athens 676 and went to Corinth. 677 18:2 There he 678 found 679 a Jew named Aquila, 680 a native of Pontus, 681 who had recently come from Italy with his wife Priscilla, because Claudius 682 had ordered all the Jews to depart from 683 Rome. 684 Paul approached 685 them, 18:3 and because he worked at the same trade, he stayed with them and worked with them 686 (for they were tentmakers 687 by trade). 688 18:4 He addressed 689 both Jews and Greeks in the synagogue 690 every Sabbath, attempting to persuade 691 them.
18:5 Now when Silas and Timothy arrived 692 from Macedonia, 693 Paul became wholly absorbed with proclaiming 694 the word, testifying 695 to the Jews that Jesus was the Christ. 696 18:6 When they opposed him 697 and reviled him, 698 he protested by shaking out his clothes 699 and said to them, “Your blood 700 be on your own heads! I am guiltless! 701 From now on I will go to the Gentiles!” 18:7 Then Paul 702 left 703 the synagogue 704 and went to the house of a person named Titius Justus, a Gentile who worshiped God, 705 whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, 706 believed in the Lord together with his entire household, and many of the Corinthians who heard about it 707 believed and were baptized. 18:9 The Lord said to Paul by a vision 708 in the night, 709 “Do not be afraid, 710 but speak and do not be silent, 18:10 because I am with you, and no one will assault 711 you to harm 712 you, because I have many people in this city.” 18:11 So he stayed there 713 a year and six months, teaching the word of God among them. 714
18:12 Now while Gallio 715 was proconsul 716 of Achaia, 717 the Jews attacked Paul together 718 and brought him before the judgment seat, 719 18:13 saying, “This man is persuading 720 people to worship God in a way contrary to 721 the law!” 18:14 But just as Paul was about to speak, 722 Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, 723 I would have been justified in accepting the complaint 724 of you Jews, 725 18:15 but since it concerns points of disagreement 726 about words and names and your own law, settle 727 it yourselves. I will not be 728 a judge of these things!” 18:16 Then he had them forced away 729 from the judgment seat. 730 18:17 So they all seized Sosthenes, the president of the synagogue, 731 and began to beat 732 him in front of the judgment seat. 733 Yet none of these things were of any concern 734 to Gallio.
18:18 Paul, after staying 735 many more days in Corinth, 736 said farewell to 737 the brothers and sailed away to Syria accompanied by 738 Priscilla and Aquila. 739 He 740 had his hair cut off 741 at Cenchrea 742 because he had made a vow. 743 18:19 When they reached Ephesus, 744 Paul 745 left Priscilla and Aquila 746 behind there, but he himself went 747 into the synagogue 748 and addressed 749 the Jews. 18:20 When they asked him to stay longer, he would not consent, 750 18:21 but said farewell to 751 them and added, 752 “I will come back 753 to you again if God wills.” 754 Then 755 he set sail from Ephesus, 18:22 and when he arrived 756 at Caesarea, 757 he went up and greeted 758 the church at Jerusalem 759 and then went down to Antioch. 760 18:23 After he spent 761 some time there, Paul left and went through the region of Galatia 762 and Phrygia, 763 strengthening all the disciples.
18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. 764 He was an eloquent speaker, 765 well-versed 766 in the scriptures. 18:25 He had been instructed in 767 the way of the Lord, and with great enthusiasm 768 he spoke and taught accurately the facts 769 about Jesus, although he knew 770 only the baptism of John. 18:26 He began to speak out fearlessly 771 in the synagogue, 772 but when Priscilla and Aquila 773 heard him, they took him aside 774 and explained the way of God to him more accurately. 18:27 When Apollos 775 wanted to cross over to Achaia, 776 the brothers encouraged 777 him 778 and wrote to the disciples to welcome him. When he arrived, he 779 assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously 780 in public debate, 781 demonstrating from the scriptures that the Christ 782 was Jesus. 783
19:1 While 784 Apollos was in Corinth, 785 Paul went through the inland 786 regions 787 and came to Ephesus. 788 He 789 found some disciples there 790 19:2 and said to them, “Did you receive the Holy Spirit when you believed?” 791 They replied, 792 “No, we have not even 793 heard that there is a Holy Spirit.” 19:3 So Paul 794 said, “Into what then were you baptized?” “Into John’s baptism,” they replied. 795 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, 796 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 797 his hands on them, the Holy Spirit came 798 upon them, and they began to speak 799 in tongues and to prophesy. 800 19:7 (Now there were about twelve men in all.) 801
19:8 So Paul 802 entered 803 the synagogue 804 and spoke out fearlessly 805 for three months, addressing 806 and convincing 807 them about the kingdom of God. 808 19:9 But when 809 some were stubborn 810 and refused to believe, reviling 811 the Way 812 before the congregation, he left 813 them and took the disciples with him, 814 addressing 815 them every day 816 in the lecture hall 817 of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, 818 both Jews and Greeks, heard the word of the Lord. 819
19:11 God was performing extraordinary 820 miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body 821 were brought 822 to the sick, their diseases left them and the evil spirits went out of them. 823 19:13 But some itinerant 824 Jewish exorcists tried to invoke the name 825 of the Lord Jesus over those who were possessed by 826 evil spirits, saying, “I sternly warn 827 you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named 828 Sceva, a Jewish high priest, were doing this.) 829 19:15 But the evil spirit replied to them, 830 “I know about Jesus 831 and I am acquainted with 832 Paul, but who are you?” 833 19:16 Then the man who was possessed by 834 the evil spirit jumped on 835 them and beat them all into submission. 836 He prevailed 837 against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, 838 both Jews and Greeks; fear came over 839 them all, and the name of the Lord Jesus was praised. 840 19:18 Many of those who had believed came forward, 841 confessing and making their deeds known. 842 19:19 Large numbers 843 of those who had practiced magic 844 collected their books 845 and burned them up in the presence of everyone. 846 When 847 the value of the books was added up, it was found to total fifty thousand silver coins. 848 19:20 In this way the word of the Lord 849 continued to grow in power 850 and to prevail. 851
[12:25] 1 tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sams syhmg; 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
[12:25] 2 sn That is, from Jerusalem to Antioch (see Acts 11:29-30).
[12:25] 4 tn Grk “ministry” or “service.”
[12:25] 5 tn Grk “John who was also called Mark.”
[13:1] 6 sn Antioch was a city in Syria (not Antioch in Pisidia).
[13:1] 7 sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”
[13:1] 8 sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.
[13:1] 9 sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4
[13:1] 10 tn Or “the governor.”
[13:1] 11 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] 11 tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.
[13:3] 16 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] 17 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] 18 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] 21 tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
[13:4] 22 sn Seleucia was the port city of Antioch in Syria.
[13:4] 23 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
[13:5] 26 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] 27 tn The participle γενόμενοι (genomenoi) is taken temporally.
[13:5] 28 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] 29 tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.
[13:5] 30 sn See the note on synagogue in 6:9.
[13:5] 31 sn John refers here to John Mark (see Acts 12:25).
[13:5] 32 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] 31 tn Or “had passed through,” “had traveled through.”
[13:6] 32 sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.
[13:6] 33 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] 36 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[13:7] 37 tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.
[13:7] 38 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] 39 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] 41 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] 42 sn A parenthetical note by the author.
[13:8] 43 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[13:9] 46 sn A parenthetical note by the author.
[13:9] 47 sn This qualifying clause in the narrative indicates who represented God in the dispute.
[13:9] 48 tn Or “gazed intently.”
[13:10] 51 tn Or “unscrupulousness.”
[13:10] 52 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] 56 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] 57 tn Grk “upon,” but in a negative sense.
[13:11] 58 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] 60 tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”
[13:12] 61 sn See the note on proconsul in v. 8.
[13:12] 62 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] 63 tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.
[13:12] 64 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] 66 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] 67 sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.
[13:13] 68 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] 69 sn Pamphylia was a province in the southern part of Asia Minor.
[13:13] 70 sn That is, John Mark.
[13:13] 71 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] 71 tn Or “Passing by.”
[13:14] 72 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
[13:14] 73 tn Or “at Antioch in Pisidia.”
[13:14] 74 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] 75 sn See the note on synagogue in 6:9.
[13:15] 76 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] 77 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] 78 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] 79 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
[13:15] 81 tn Or “encouragement.”
[13:16] 81 tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.
[13:16] 83 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] 84 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] 86 tn Or “people of Israel.”
[13:17] 87 tn Or “forefathers”; Grk “fathers.”
[13:17] 88 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] 89 tn Or “as resident aliens.”
[13:17] 91 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] 91 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] 92 tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).
[13:19] 96 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] 97 tn The participle καθελών (kaqelwn) is taken temporally.
[13:19] 98 sn Seven nations. See Deut 7:1.
[13:19] 99 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] 101 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] 102 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] 103 tn The words “the time of” are not in the Greek text, but are implied.
[13:21] 106 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] 111 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[13:22] 112 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] 113 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] 114 sn A quotation from Ps 89:20.
[13:22] 115 sn A quotation from 1 Sam 13:14.
[13:22] 116 tn Or “who will perform all my will,” “who will carry out all my wishes.”
[13:23] 116 tn Or “From the offspring”; Grk “From the seed.”
[13:23] 117 sn The phrase this man is in emphatic position in the Greek text.
[13:23] 118 tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.
[13:24] 121 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] 122 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] 123 sn John refers here to John the Baptist.
[13:24] 124 tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.
[13:25] 127 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] 128 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] 131 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
[13:26] 134 tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.
[13:27] 136 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] 137 tn Grk “this one.”
[13:27] 138 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] 139 tn The participle κρίναντες (krinante") is instrumental here.
[13:27] 140 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] 141 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] 142 tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.
[13:28] 143 sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.
[13:28] 144 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
[13:29] 146 tn Or “carried out.”
[13:29] 147 sn That is, everything that was written in OT scripture.
[13:29] 148 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] 149 tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
[13:29] 150 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] 151 sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.
[13:31] 156 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] 157 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] 158 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] 161 tn Or “to our forefathers”; Grk “the fathers.”
[13:33] 166 tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.
[13:33] 167 tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.
[13:33] 168 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] 169 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] 176 tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.
[13:35] 177 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] 178 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] 179 sn A quotation from Ps 16:10.
[13:36] 181 tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.
[13:36] 182 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] 183 tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
[13:36] 184 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] 186 sn The one whom God raised up refers to Jesus.
[13:37] 187 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] 191 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] 196 sn This one refers here to Jesus.
[13:39] 197 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] 198 tn Or “could not free.”
[13:39] 199 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] 201 sn The speech closes with a warning, “Watch out,” that also stresses culpability.
[13:41] 207 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] 211 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[13:42] 212 tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.
[13:42] 213 tn Grk “they”; the referent (the people) has been specified in the translation for clarity.
[13:42] 214 tn Or “begging,” “inviting.”
[13:43] 216 sn See the note on synagogue in 6:9.
[13:43] 217 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] 218 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] 219 tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.
[13:43] 220 tn Grk “who, as they were speaking with them, were persuading them.”
[13:43] 221 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] 221 tc Most
[13:45] 226 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] 227 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] 228 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] 229 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] 231 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] 232 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] 233 tn Or “and consider yourselves unworthy.”
[13:46] 234 tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.
[13:46] 235 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] 236 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] 237 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] 238 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] 239 tn Grk “that you should be for salvation,” but more simply “to bring salvation.”
[13:47] 240 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] 241 tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.
[13:48] 242 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] 243 sn Note the contrast to v. 46 in regard to eternal life.
[13:49] 246 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] 251 tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.
[13:50] 252 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] 256 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] 257 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] 258 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] 261 sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.
[14:1] 266 sn Iconium. See the note in 13:51.
[14:1] 267 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[14:1] 268 sn See the note on synagogue in 6:9.
[14:1] 269 tn Or “that a large crowd.”
[14:2] 271 tn Or “who would not believe.”
[14:2] 272 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] 276 tn The word “there” is not in the Greek text, but is implied.
[14:3] 277 sn The Lord testified to the message by granting the signs described in the following clause.
[14:3] 279 tn Here the context indicates the miraculous nature of the signs mentioned.
[14:4] 281 tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").
[14:4] 282 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] 286 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] 287 tn On this verb see BDAG 1022 s.v. ὑβρίζω.
[14:5] 288 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] 291 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[14:6] 292 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] 293 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] 294 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
[14:7] 296 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] 297 tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.
[14:8] 301 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] 302 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
[14:8] 303 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
[14:8] 304 tn Grk “lame from his mother’s womb” (an idiom).
[14:9] 306 tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.
[14:10] 311 tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”
[14:10] 312 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[14:10] 313 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] 316 tn Grk “they lifted up their voice” (an idiom).
[14:11] 317 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] 318 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] 321 tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.
[14:12] 322 sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
[14:12] 323 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] 326 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] 327 sn See the note on Zeus in the previous verse.
[14:13] 330 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] 331 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] 332 tn The participle ἀκούσαντες (akousante") is taken temporally.
[14:14] 333 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] 334 tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”
[14:14] 335 tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.
[14:15] 336 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] 337 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] 338 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] 339 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] 341 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] 342 tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.
[14:16] 343 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] 346 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] 347 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[14:17] 348 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] 349 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] 351 tn The participle λέγοντες (legontes) is regarded as indicating means.
[14:18] 352 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] 356 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
[14:19] 357 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] 358 tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).
[14:19] 359 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] 361 tn Grk “and entered”; the word “back” is not in the Greek text but is implied.
[14:20] 362 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] 363 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] 366 sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.
[14:21] 367 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.
[14:21] 368 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
[14:22] 371 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] 372 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] 373 sn This reference to the kingdom of God clearly refers to its future arrival.
[14:22] 374 tn Or “sufferings.”
[14:23] 376 sn Appointed elders. See Acts 20:17.
[14:23] 377 tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.
[14:23] 378 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] 379 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] 381 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] 382 sn Pamphylia was a province along the southern coast of Asia Minor.
[14:25] 387 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
[14:25] 388 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] 391 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] 392 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] 393 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] 396 tn Or “announced.”
[14:27] 397 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] 398 sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.
[14:28] 401 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] 402 tn Grk “no little (time)” (an idiom).
[15:1] 406 sn That is, they came down from Judea to Antioch in Syria.
[15:1] 407 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] 411 tn Grk “no little argument and debate” (an idiom).
[15:2] 412 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] 413 tn Grk “go up to,” but in this context a meeting is implied.
[15:2] 414 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:2] 415 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] 416 sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.
[15:3] 417 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] 418 tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”
[15:4] 421 tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.
[15:4] 423 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] 426 sn See the note on Pharisee in 5:34.
[15:5] 427 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] 428 tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.
[15:6] 431 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] 436 tn Or “discussion.” This term is repeated from v. 2.
[15:7] 437 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] 438 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] 440 tn Or “of the good news.”
[15:7] 441 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] 441 sn The expression who knows the heart means “who knows what people think.”
[15:8] 442 tn Or “has borne witness.”
[15:8] 443 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] 446 tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”
[15:10] 451 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] 452 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] 453 tn Or “forefathers”; Grk “fathers.”
[15:11] 457 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] 461 tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”
[15:12] 462 tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.
[15:13] 466 tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”
[15:13] 467 tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.
[15:14] 471 sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.
[15:14] 472 tn Or “reported,” “described.”
[15:14] 473 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] 474 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] 475 sn In the Greek text the expression “from among the Gentiles” is in emphatic position.
[15:15] 476 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] 477 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] 481 tn Grk “After these things.”
[15:16] 482 sn The first person pronoun I refers to God and his activity. It is God who is doing this.
[15:16] 483 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] 484 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] 486 tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.
[15:17] 487 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] 488 tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).
[15:17] 489 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] 490 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] 491 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] 492 sn An allusion to Isa 45:21.
[15:19] 496 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] 497 tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).
[15:19] 498 tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).
[15:20] 501 tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.
[15:20] 502 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] 504 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] 506 tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.
[15:21] 507 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] 508 sn See the note on synagogue in 6:9.
[15:22] 511 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] 512 sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).
[15:22] 513 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:23] 516 tn Grk “writing by their hand” (an idiom for sending a letter).
[15:23] 517 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] 518 tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.
[15:23] 519 tn Grk “to the brothers who are from the Gentiles.”
[15:23] 520 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:23] 521 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] 521 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] 522 tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”
[15:24] 524 tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”
[15:25] 526 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] 527 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] 531 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] 532 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] 533 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[15:27] 536 tn This verb has been translated as an epistolary aorist.
[15:27] 537 sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.
[15:27] 538 tn Grk “by means of word” (an idiom for a verbal report).
[15:28] 541 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] 542 tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”
[15:29] 546 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] 547 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] 548 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] 549 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] 550 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] 551 tn Or “sent away.”
[15:30] 552 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:30] 553 tn Or “congregation” (referring to the group of believers).
[15:31] 556 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] 557 tn Grk “they”; the referent (the people) is specified in the translation for clarity.
[15:31] 558 tn Or “at its encouraging message.”
[15:32] 561 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] 566 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] 567 tn The word “there” is not in the Greek text, but is implied.
[15:34] 571 tc A few
[15:35] 576 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:35] 577 sn This is a parenthetical note by the author.
[15:35] 578 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] 581 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] 582 tn See the note on the phrase “word of the Lord” in v. 35.
[15:36] 583 tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.
[15:38] 586 tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.
[15:38] 587 sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.
[15:39] 591 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] 592 tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”
[15:39] 593 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] 594 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
[15:40] 596 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] 597 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] 601 sn Strengthening. See Acts 14:22; 15:32; 18:23.
[16:1] 606 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] 607 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
[16:1] 608 tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.
[16:1] 609 tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”
[16:1] 610 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] 611 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
[16:2] 612 sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.
[16:2] 613 tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.
[16:2] 614 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] 616 tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.
[16:3] 617 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] 618 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] 619 tn Or “who lived in the area.”
[16:3] 620 tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).
[16:4] 622 tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”
[16:4] 623 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:4] 624 tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.
[16:4] 625 tn Or “observe” or “follow.”
[16:5] 626 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[16:6] 631 sn Phrygia was a district in central Asia Minor west of Pisidia.
[16:6] 632 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] 635 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] 636 tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.
[16:7] 637 sn Mysia was a province in northwest Asia Minor.
[16:7] 638 sn Bithynia was a province in northern Asia Minor northeast of Mysia.
[16:7] 639 tn Or “permit”; see BDAG 269 s.v. ἐάω 1.
[16:7] 640 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] 641 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] 642 sn Mysia was a province in northwest Asia Minor.
[16:8] 643 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.
[16:9] 646 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] 647 tn The word “there” is not in the Greek text, but is implied.
[16:9] 648 tn The participle λέγων (legwn) is redundant and has not been translated.
[16:9] 649 tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.
[16:9] 650 sn Macedonia was the Roman province of Macedonia in Greece.
[16:10] 651 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[16:10] 653 sn Macedonia was the Roman province of Macedonia in Greece.
[16:11] 656 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] 657 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.
[16:11] 658 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] 659 sn Samothrace is an island in the northern part of the Aegean Sea.
[16:11] 660 sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.
[16:12] 661 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[16:12] 662 tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS4 and NA27 here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prwth th" merido", “first of that district”) as found in Ì74 א A C Ψ 33vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.
[16:12] 663 sn Macedonia was the Roman province of Macedonia in Greece.
[16:12] 664 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] 666 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] 667 tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.
[16:13] 668 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] 669 tn The word “there” is not in the Greek text, but is implied.
[16:14] 671 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] 672 tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.
[16:14] 673 sn Thyatira was a city in the province of Lydia in Asia Minor.
[16:14] 674 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] 675 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] 676 tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.
[16:15] 677 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] 678 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] 679 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] 681 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] 682 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] 683 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] 685 tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.
[16:17] 686 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] 687 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] 688 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] 689 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] 691 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] 692 tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.
[16:18] 693 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[16:18] 694 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] 697 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] 698 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] 699 tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.
[16:20] 701 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] 702 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] 703 tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.
[16:20] 704 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] 706 tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
[16:21] 707 tn Or “acknowledge.”
[16:21] 708 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] 709 tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.
[16:22] 711 tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.
[16:22] 712 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] 713 tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
[16:22] 714 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] 716 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] 717 tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.
[16:24] 722 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] 726 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] 727 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] 728 tn The words “the rest of” are not in the Greek text, but are implied.
[16:26] 731 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] 736 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] 737 tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.
[16:27] 738 sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).
[16:28] 741 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] 742 sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
[16:29] 746 tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.
[16:29] 747 tn Or “and prostrated himself.”
[16:30] 751 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] 752 tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.
[16:31] 757 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] 758 tc The majority of
[16:32] 761 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] 762 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] 766 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] 767 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] 768 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] 769 tn Here καί (kai) has been translated as “then” to indicate the logical sequence.
[16:33] 770 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] 771 tn Or “immediately.”
[16:34] 771 tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.
[16:34] 772 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] 773 tn Or “he was overjoyed.”
[16:34] 774 tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.
[16:34] 775 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] 776 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] 777 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] 778 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] 781 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] 782 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] 783 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] 786 tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.
[16:37] 787 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] 788 tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
[16:37] 789 tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.
[16:37] 790 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] 791 tn L&N 28.71 has “send us away secretly” for this verse.
[16:37] 792 tn Grk “But they.”
[16:37] 793 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] 791 tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.
[16:38] 792 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] 796 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] 797 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] 798 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] 801 tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.
[17:1] 806 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
[17:1] 807 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] 808 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
[17:1] 809 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] 810 sn See the note on synagogue in 6:9.
[17:2] 811 tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
[17:2] 812 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] 816 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
[17:3] 817 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[17:3] 818 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] 819 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] 820 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[17:4] 822 tn Or “a large crowd.”
[17:4] 823 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] 824 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] 826 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] 827 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] 828 tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.
[17:5] 829 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] 830 sn The attack took place at Jason’s house because this was probably the location of the new house church.
[17:5] 831 tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.
[17:5] 832 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] 831 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] 832 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] 833 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] 834 tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).
[17:7] 836 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] 837 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] 838 tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).
[17:7] 839 tn The word “named” is not in the Greek text, but is supplied for clarity.
[17:7] 840 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] 841 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] 842 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] 846 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] 847 tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.
[17:9] 848 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] 851 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] 852 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] 853 sn See the note on synagogue in 6:9.
[17:11] 856 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
[17:11] 857 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] 858 sn Thessalonica was a city in Macedonia (modern Salonica).
[17:11] 859 tn Or “willingly,” “readily”; Grk “with all eagerness.”
[17:11] 860 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] 861 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
[17:11] 862 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[17:12] 861 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] 862 tn Or “respected.”
[17:13] 866 sn Thessalonica was a city in Macedonia (modern Salonica).
[17:13] 867 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] 868 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] 869 tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.
[17:13] 870 tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.
[17:14] 871 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] 872 tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
[17:15] 876 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[17:15] 877 sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
[17:16] 881 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[17:16] 882 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] 883 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] 886 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] 887 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] 888 sn See the note on synagogue in 6:9.
[17:17] 889 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[17:18] 891 sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300
[17:18] 892 sn A Stoic was a follower of the philosophy founded by Zeno (342-270
[17:18] 893 tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.
[17:18] 895 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] 896 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] 897 sn This is a parenthetical note by the author.
[17:19] 896 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[17:19] 897 tn Or “to the council of the Areopagus.” See also the term in v. 22.
[17:20] 901 tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”
[17:20] 902 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] 906 tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.
[17:21] 907 tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”
[17:21] 908 sn This is a parenthetical note by the author. The reference to newness may be pejorative.
[17:22] 911 tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.
[17:22] 912 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] 913 tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”
[17:23] 916 tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).
[17:23] 917 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] 918 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] 921 tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.
[17:24] 922 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] 923 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] 926 tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”
[17:25] 927 tn Grk “he himself gives to all [people] life and breath and all things.”
[17:26] 931 sn The one man refers to Adam (the word “man” is understood).
[17:26] 932 tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”
[17:26] 933 tn Grk “to live over all the face of the earth.”
[17:26] 934 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] 935 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] 936 tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.
[17:27] 937 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] 938 tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.
[17:28] 941 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] 942 sn This quotation is from Aratus (ca. 310-245
[17:29] 946 tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.
[17:29] 947 tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.
[17:29] 948 tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.
[17:29] 949 tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).
[17:29] 950 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] 951 tn Or “has deliberately paid no attention to.”
[17:30] 952 tn Or “times when people did not know.”
[17:30] 953 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[17:30] 954 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] 957 sn The world refers to the whole inhabited earth.
[17:31] 958 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] 959 tn The participle ἀναστήσας (anasthsa") indicates means here.
[17:32] 961 tn The participle ἀκούσαντες (akousante") has been taken temporally.
[17:32] 962 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] 966 tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.
[17:34] 971 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] 972 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] 973 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] 974 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] 975 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] 976 tn Grk “After these things.”
[18:1] 977 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:1] 979 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:1] 980 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] 981 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] 982 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:2] 983 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] 984 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
[18:2] 985 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
[18:2] 987 map For location see JP4 A1.
[18:3] 986 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] 987 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] 988 sn This is a parenthetical note by the author.
[18:4] 991 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] 992 sn See the note on synagogue in 6:9.
[18:4] 993 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] 996 tn Grk “came down.”
[18:5] 997 sn Macedonia was the Roman province of Macedonia in Greece.
[18:5] 998 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] 999 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] 1000 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[18:6] 1001 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] 1002 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] 1003 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] 1004 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] 1005 tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”
[18:7] 1006 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:7] 1007 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] 1008 tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.
[18:7] 1009 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] 1011 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] 1012 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] 1016 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] 1017 tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”
[18:9] 1018 tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).
[18:10] 1021 tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.
[18:11] 1026 tn The word “there” is not in the Greek text, but is implied.
[18:11] 1027 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] 1031 sn Gallio was proconsul of Achaia from
[18:12] 1032 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[18:12] 1033 sn Achaia was a Roman province created in 146
[18:12] 1034 tn Grk “with one accord.”
[18:12] 1035 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] 1036 tn Or “inciting.”
[18:13] 1037 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] 1041 tn Grk “about to open his mouth” (an idiom).
[18:14] 1042 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] 1043 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] 1044 tn Grk “accepting your complaint, O Jews.”
[18:15] 1047 tn Grk “see to it” (an idiom).
[18:15] 1048 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
[18:16] 1051 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] 1052 sn See the note on the term judgment seat in 18:12.
[18:17] 1056 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] 1057 tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
[18:17] 1058 sn See the note on the term judgment seat in 18:12.
[18:17] 1059 tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”
[18:18] 1061 tn The participle προσμείνας (prosmeina") is taken temporally.
[18:18] 1062 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:18] 1063 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] 1064 tn Grk “Syria, and with him.”
[18:18] 1065 sn See the note on Aquila in 18:2.
[18:18] 1066 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] 1067 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] 1068 tn That is, “before he sailed from Cenchrea.”
[18:18] 1069 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] 1066 sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334
[18:19] 1067 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:19] 1068 tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
[18:19] 1069 tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:19] 1070 sn See the note on synagogue in 6:9.
[18:19] 1071 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] 1071 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] 1076 tn Or “but took leave of.”
[18:21] 1077 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] 1078 tn Or “will return.”
[18:21] 1079 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] 1080 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] 1081 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] 1082 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] 1083 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] 1084 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] 1085 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] 1086 tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.
[18:23] 1087 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] 1088 sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.
[18:24] 1091 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[18:24] 1092 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] 1093 tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”
[18:25] 1096 tn Or “had been taught.”
[18:25] 1097 tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).
[18:25] 1098 tn Grk “the things.”
[18:25] 1099 tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.
[18:26] 1101 tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).
[18:26] 1102 sn See the note on synagogue in 6:9.
[18:26] 1103 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] 1104 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] 1106 tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.
[18:27] 1107 sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27
[18:27] 1108 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] 1109 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] 1110 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] 1111 tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”
[18:28] 1112 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] 1113 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] 1114 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] 1116 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] 1117 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[19:1] 1119 tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”
[19:1] 1120 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:1] 1121 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] 1122 tn The word “there” is not in the Greek text but is implied.
[19:2] 1121 tn The participle πιστεύσαντες (pisteusante") is taken temporally.
[19:2] 1122 tn Grk “they [said] to him” (the word “said” is implied in the Greek text).
[19:2] 1123 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] 1126 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[19:3] 1127 tn Grk “they said.”
[19:4] 1131 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] 1137 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] 1138 tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.
[19:6] 1139 tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.
[19:7] 1141 sn This is a parenthetical note by the author.
[19:8] 1146 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[19:8] 1147 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] 1148 sn See the note on synagogue in 6:9.
[19:8] 1150 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] 1151 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] 1152 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] 1151 tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.
[19:9] 1152 tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.
[19:9] 1153 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] 1154 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] 1155 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] 1156 tn The words “with him” are not in the Greek text, but are implied.
[19:9] 1157 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] 1158 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[19:9] 1159 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] 1156 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] 1157 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] 1161 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”
[19:12] 1166 tn Or “skin” (the outer surface of the body).
[19:12] 1167 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] 1168 tn The words “of them” are not in the Greek text, but are implied.
[19:13] 1171 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”
[19:13] 1172 tn Grk “to name the name.”
[19:13] 1173 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] 1174 sn The expression I sternly warn you means “I charge you as under oath.”
[19:14] 1176 tn Grk “a certain Sceva.”
[19:14] 1177 sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.
[19:15] 1181 tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
[19:15] 1182 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] 1183 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] 1184 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] 1186 tn Grk “in whom the evil spirit was.”
[19:16] 1187 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] 1188 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] 1189 tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”
[19:17] 1191 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:17] 1192 tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”
[19:18] 1196 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] 1197 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] 1201 tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.
[19:19] 1202 tn On this term see BDAG 800 s.v. περίεργος 2.
[19:19] 1204 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] 1205 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] 1206 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] 1206 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] 1207 tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).
[19:20] 1208 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.
