Acts 12:25--19:20

12:25 So Barnabas and Saul returned to ¹  Jerusalem ²  when they had completed ³  their mission, ⁴  bringing along with them John Mark. ⁵ 

The Church at Antioch Commissions Barnabas and Saul

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.

Paul and Barnabas Preach in Cyprus

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.

Paul and Barnabas at Pisidian Antioch

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.

Paul and Barnabas at Iconium

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.

Paul and Barnabas at Lystra

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 

Paul and Barnabas Return to Antioch in Syria

14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, 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.

The Jerusalem Council

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 

Paul and Barnabas Part Company

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.

Timothy Joins Paul and Silas

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 

Paul’s Vision of the Macedonian Man

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.

Arrival at Philippi

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.

Paul and Silas Are Thrown Into Prison

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.

Paul and Silas at Thessalonica

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.

Paul and Silas at Berea

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 

Paul at Athens

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.

Paul at Corinth

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 

Paul Before the Proconsul Gallio

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.

Paul Returns to Antioch in Syria

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.

Apollos Begins His Ministry

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 

Disciples of John the Baptist at Ephesus

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 

Paul Continues to Minister at Ephesus

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 

The Seven Sons of Sceva

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

[12:25]  ² sn That is, from Jerusalem to Antioch (see Acts 11:29-30).

[12:25]  ³ tn Grk “fulfilled.”

[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 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  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]  ¹² tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ¹³ tn Or “Appoint.”

[13:3]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ¹⁸ sn Seleucia was the port city of Antioch in Syria.

[13:4]  ¹⁹ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[13:5]  ²⁰ 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]  ²¹ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ²² 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]  ²³ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ²⁴ sn See the note on synagogue in 6:9.

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

[13:5]  ²⁶ 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]  ²⁷ tn Or “had passed through,” “had traveled through.”

[13:6]  ²⁸ sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ²⁹ 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]  ³⁰ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ³¹ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ³² 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]  ³³ 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]  ³⁴ 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]  ³⁵ sn A parenthetical note by the author.

[13:8]  ³⁶ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:9]  ³⁷ sn A parenthetical note by the author.

[13:9]  ³⁸ sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ³⁹ tn Or “gazed intently.”

[13:10]  ⁴⁰ tn Or “unscrupulousness.”

[13:10]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn Grk “upon,” but in a negative sense.

[13:11]  ⁴⁴ 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]  ⁴⁵ tn Grk “fell on.”

[13:11]  ⁴⁶ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[13:12]  ⁴⁷ sn See the note on proconsul in v. 8.

[13:12]  ⁴⁸ 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]  ⁴⁹ tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

[13:12]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.

[13:13]  ⁵³ 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]  ⁵⁴ sn Pamphylia was a province in the southern part of Asia Minor.

[13:13]  ⁵⁵ sn That is, John Mark.

[13:13]  ⁵⁶ 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]  ⁵⁷ tn Or “Passing by.”

[13:14]  ⁵⁸ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ⁵⁹ tn Or “at Antioch in Pisidia.”

[13:14]  ⁶⁰ 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]  ⁶¹ sn See the note on synagogue in 6:9.

[13:15]  ⁶² 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]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ⁶⁶ tn Or “word.”

[13:15]  ⁶⁷ tn Or “encouragement.”

[13:15]  ⁶⁸ tn Or “give it.”

[13:16]  ⁶⁹ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ⁷⁰ tn Or “motioned.”

[13:16]  ⁷¹ 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]  ⁷² 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]  ⁷³ tn Or “people of Israel.”

[13:17]  ⁷⁴ tn Or “forefathers”; Grk “fathers.”

[13:17]  ⁷⁵ 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]  ⁷⁶ tn Or “as resident aliens.”

[13:17]  ⁷⁷ tn Or “land.”

[13:17]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).

[13:18]  ⁸¹ tn Or “desert.”

[13:19]  ⁸² 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]  ⁸³ tn The participle καθελών (kaqelwn) is taken temporally.

[13:19]  ⁸⁴ sn Seven nations. See Deut 7:1.

[13:19]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ 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]  ⁸⁸ tn The words “the time of” are not in the Greek text, but are implied.

[13:21]  ⁸⁹ 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]  ⁹⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ⁹¹ 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]  ⁹² 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]  ⁹³ sn A quotation from Ps 89:20.

[13:22]  ⁹⁴ sn A quotation from 1 Sam 13:14.

[13:22]  ⁹⁵ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:23]  ⁹⁶ tn Or “From the offspring”; Grk “From the seed.”

[13:23]  ⁹⁷ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ⁹⁸ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:24]  ⁹⁹ 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]  ¹⁰⁰ 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]  ¹⁰¹ sn John refers here to John the Baptist.

[13:24]  ¹⁰² tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

[13:25]  ¹⁰³ tn Or “task.”

[13:25]  ¹⁰⁴ 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]  ¹⁰⁵ 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]  ¹⁰⁶ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ¹⁰⁷ tn Grk “sons”

[13:26]  ¹⁰⁸ tn Or “race.”

[13:26]  ¹⁰⁹ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ¹¹⁰ tn Grk “word.”

[13:27]  ¹¹¹ 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]  ¹¹² tn Grk “this one.”

[13:27]  ¹¹³ 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]  ¹¹⁴ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ¹¹⁵ 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]  ¹¹⁶ 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]  ¹¹⁷ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ¹¹⁸ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ¹¹⁹ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:29]  ¹²⁰ tn Or “carried out.”

[13:29]  ¹²¹ sn That is, everything that was written in OT scripture.

[13:29]  ¹²² 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]  ¹²³ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ¹²⁴ 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]  ¹²⁵ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[13:31]  ¹²⁶ 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]  ¹²⁷ 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]  ¹²⁸ 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]  ¹²⁹ tn Or “to our forefathers”; Grk “the fathers.”

[13:33]  ¹³⁰ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  ¹³¹ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  ¹³² 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]  ¹³³ 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]  ¹³⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ¹³⁵ 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]  ¹³⁶ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹³⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹³⁸ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹³⁹ 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]  ¹⁴⁰ 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]  ¹⁴¹ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ¹⁴² 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]  ¹⁴³ 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]  ¹⁴⁴ sn A quotation from Ps 16:10.

[13:36]  ¹⁴⁵ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ¹⁴⁶ 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]  ¹⁴⁷ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ¹⁴⁸ 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]  ¹⁴⁹ sn The one whom God raised up refers to Jesus.

[13:37]  ¹⁵⁰ 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]  ¹⁵¹ 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]  ¹⁵² sn This one refers here to Jesus.

[13:39]  ¹⁵³ 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]  ¹⁵⁴ tn Or “could not free.”

[13:39]  ¹⁵⁵ 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]  ¹⁵⁶ sn The speech closes with a warning, “Watch out,” that also stresses culpability.

[13:40]  ¹⁵⁷ tn Or “in.”

[13:41]  ¹⁵⁸ tn Or “and die!”

[13:41]  ¹⁵⁹ 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]  ¹⁶⁰ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ¹⁶¹ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ¹⁶² tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ¹⁶³ tn Or “begging,” “inviting.”

[13:42]  ¹⁶⁴ tn Or “matters.”

[13:43]  ¹⁶⁵ sn See the note on synagogue in 6:9.

[13:43]  ¹⁶⁶ 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]  ¹⁶⁷ 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]  ¹⁶⁸ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ¹⁶⁹ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ¹⁷⁰ 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]  ¹⁷¹ tc Most mss (B* C E Ψ Ï sy bo) read θεοῦ (qeou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some important early witnesses (Ì⁷⁴ א A B² 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.

[13:45]  ¹⁷² 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]  ¹⁷³ 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]  ¹⁷⁴ 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]  ¹⁷⁵ 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]  ¹⁷⁶ 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]  ¹⁷⁷ 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]  ¹⁷⁸ tn Or “and consider yourselves unworthy.”

[13:46]  ¹⁷⁹ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ¹⁸⁰ 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]  ¹⁸¹ 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]  ¹⁸² 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]  ¹⁸³ 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]  ¹⁸⁴ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ¹⁸⁵ 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]  ¹⁸⁶ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ¹⁸⁷ 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]  ¹⁸⁸ sn Note the contrast to v. 46 in regard to eternal life.

[13:49]  ¹⁸⁹ 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]  ¹⁹⁰ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ¹⁹¹ 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]  ¹⁹² 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]  ¹⁹³ 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]  ¹⁹⁴ 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]  ¹⁹⁵ sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

[14:1]  ¹⁹⁶ sn Iconium. See the note in 13:51.

[14:1]  ¹⁹⁷ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ¹⁹⁸ sn See the note on synagogue in 6:9.

[14:1]  ¹⁹⁹ tn Or “that a large crowd.”

[14:2]  ²⁰⁰ tn Or “who would not believe.”

[14:2]  ²⁰¹ 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]  ²⁰² tn The word “there” is not in the Greek text, but is implied.

[14:3]  ²⁰³ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ²⁰⁴ tn Grk “word.”

[14:3]  ²⁰⁵ tn Here the context indicates the miraculous nature of the signs mentioned.

[14:4]  ²⁰⁶ tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ²⁰⁷ 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]  ²⁰⁸ 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]  ²⁰⁹ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ²¹⁰ 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]  ²¹¹ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ²¹² 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]  ²¹³ 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]  ²¹⁴ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:7]  ²¹⁵ 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]  ²¹⁶ tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.

[14:8]  ²¹⁷ 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]  ²¹⁸ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  ²¹⁹ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ²²⁰ tn Grk “lame from his mother’s womb” (an idiom).

[14:9]  ²²¹ tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9]  ²²² tn Or “looked.”

[14:10]  ²²³ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ²²⁴ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ²²⁵ 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]  ²²⁶ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ²²⁷ 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]  ²²⁸ 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]  ²²⁹ tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  ²³⁰ sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  ²³¹ 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]  ²³² 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]  ²³³ sn See the note on Zeus in the previous verse.

[14:13]  ²³⁴ tn Or “oxen.”

[14:13]  ²³⁵ tn Or “wreaths.”

[14:13]  ²³⁶ 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]  ²³⁷ 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]  ²³⁸ tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ²³⁹ 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]  ²⁴⁰ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ²⁴¹ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:15]  ²⁴² 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]  ²⁴³ 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]  ²⁴⁴ 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]  ²⁴⁵ 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]  ²⁴⁶ 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]  ²⁴⁷ tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ²⁴⁸ 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]  ²⁴⁹ 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]  ²⁵⁰ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ²⁵¹ 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]  ²⁵² 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]  ²⁵³ tn The participle λέγοντες (legontes) is regarded as indicating means.

[14:18]  ²⁵⁴ 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]  ²⁵⁵ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:19]  ²⁵⁶ 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]  ²⁵⁷ tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ²⁵⁸ 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]  ²⁵⁹ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ²⁶⁰ 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]  ²⁶¹ 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]  ²⁶² sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.

[14:21]  ²⁶³ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.

[14:21]  ²⁶⁴ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:22]  ²⁶⁵ 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]  ²⁶⁶ 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]  ²⁶⁷ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ²⁶⁸ tn Or “sufferings.”

[14:23]  ²⁶⁹ sn Appointed elders. See Acts 20:17.

[14:23]  ²⁷⁰ tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

[14:23]  ²⁷¹ 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]  ²⁷² 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]  ²⁷³ 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]  ²⁷⁴ sn Pamphylia was a province along the southern coast of Asia Minor.

[14:25]  ²⁷⁵ tn Or “message.”

[14:25]  ²⁷⁶ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[14:25]  ²⁷⁷ 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]  ²⁷⁸ 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]  ²⁷⁹ 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]  ²⁸⁰ 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]  ²⁸¹ tn Or “announced.”

[14:27]  ²⁸² 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]  ²⁸³ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[14:28]  ²⁸⁴ 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]  ²⁸⁵ tn Grk “no little (time)” (an idiom).

[15:1]  ²⁸⁶ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ²⁸⁷ 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]  ²⁸⁸ tn Grk “no little argument and debate” (an idiom).

[15:2]  ²⁸⁹ 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]  ²⁹⁰ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ²⁹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ²⁹² 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]  ²⁹³ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ²⁹⁴ 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]  ²⁹⁵ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[15:4]  ²⁹⁶ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ²⁹⁷ tn Or “announced.”

[15:4]  ²⁹⁸ 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]  ²⁹⁹ sn See the note on Pharisee in 5:34.

[15:5]  ³⁰⁰ 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]  ³⁰¹ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ³⁰² tn Or “keep.”

[15:6]  ³⁰³ 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]  ³⁰⁴ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ³⁰⁵ 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]  ³⁰⁶ 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]  ³⁰⁷ tn Or “word.”

[15:7]  ³⁰⁸ tn Or “of the good news.”

[15:7]  ³⁰⁹ 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]  ³¹⁰ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ³¹¹ tn Or “has borne witness.”

[15:8]  ³¹² 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]  ³¹³ tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”

[15:9]  ³¹⁴ tn Or “purifying.”

[15:10]  ³¹⁵ 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]  ³¹⁶ 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]  ³¹⁷ tn Or “forefathers”; Grk “fathers.”

[15:11]  ³¹⁸ tn Or “by.”

[15:11]  ³¹⁹ 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]  ³²⁰ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ³²¹ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[15:13]  ³²² tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

[15:13]  ³²³ tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

[15:14]  ³²⁴ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ³²⁵ tn Or “reported,” “described.”

[15:14]  ³²⁶ 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]  ³²⁷ 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]  ³²⁸ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[15:15]  ³²⁹ 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]  ³³⁰ 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]  ³³¹ tn Grk “After these things.”

[15:16]  ³³² sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ³³³ 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]  ³³⁴ 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]  ³³⁵ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ³³⁶ 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]  ³³⁷ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  ³³⁸ 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]  ³³⁹ 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]  ³⁴⁰ 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]  ³⁴¹ sn An allusion to Isa 45:21.

[15:19]  ³⁴² 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]  ³⁴³ tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

[15:19]  ³⁴⁴ tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:20]  ³⁴⁵ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ³⁴⁶ 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]  ³⁴⁷ tn Or “polluted.”

[15:20]  ³⁴⁸ 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]  ³⁴⁹ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ³⁵⁰ 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]  ³⁵¹ sn See the note on synagogue in 6:9.

[15:22]  ³⁵² 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]  ³⁵³ sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

[15:22]  ³⁵⁴ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ³⁵⁵ tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ³⁵⁶ 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]  ³⁵⁷ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ³⁵⁸ tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ³⁵⁹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ³⁶⁰ 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]  ³⁶¹ 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]  ³⁶² tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ³⁶³ tn Grk “souls.”

[15:24]  ³⁶⁴ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[15:25]  ³⁶⁵ 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]  ³⁶⁶ 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]  ³⁶⁷ 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]  ³⁶⁸ 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]  ³⁶⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:27]  ³⁷⁰ tn This verb has been translated as an epistolary aorist.

[15:27]  ³⁷¹ sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

[15:27]  ³⁷² tn Grk “by means of word” (an idiom for a verbal report).

[15:28]  ³⁷³ 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]  ³⁷⁴ tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[15:29]  ³⁷⁵ 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]  ³⁷⁶ 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]  ³⁷⁷ 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]  ³⁷⁸ 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]  ³⁷⁹ 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]  ³⁸⁰ tn Or “sent away.”

[15:30]  ³⁸¹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:30]  ³⁸² tn Or “congregation” (referring to the group of believers).

[15:31]  ³⁸³ 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]  ³⁸⁴ tn Grk “they”; the referent (the people) is specified in the translation for clarity.

[15:31]  ³⁸⁵ tn Or “at its encouraging message.”

[15:32]  ³⁸⁶ 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]  ³⁸⁷ 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]  ³⁸⁸ tn The word “there” is not in the Greek text, but is implied.

[15:34]  ³⁸⁹ tc A few mss add 15:34 “But Silas decided to stay there.” Verse 34 is lacking in Ì⁷⁴ א A B E Ψ Ï bo. It is included in a shorter form, with a few minor variations, by (C) 33 36 323 453 614 (945) 1175 1739 1891 al sa, and in a longer form (“But Silas decided to stay with them, and only Judas departed”) by D l. The verse is almost certainly not a part of the original text of Acts, but was added to harmonize with the statement about Silas in v. 40. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[15:35]  ³⁹⁰ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:35]  ³⁹¹ sn This is a parenthetical note by the author.

[15:35]  ³⁹² 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]  ³⁹³ 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]  ³⁹⁴ tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  ³⁹⁵ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

[15:38]  ³⁹⁶ tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ³⁹⁷ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[15:39]  ³⁹⁸ 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]  ³⁹⁹ tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”

[15:39]  ⁴⁰⁰ 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]  ⁴⁰¹ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[15:40]  ⁴⁰² 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]  ⁴⁰³ 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]  ⁴⁰⁴ sn Strengthening. See Acts 14:22; 15:32; 18:23.

[16:1]  ⁴⁰⁵ 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]  ⁴⁰⁶ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  ⁴⁰⁷ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ⁴⁰⁸ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ⁴⁰⁹ 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]  ⁴¹⁰ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ⁴¹¹ sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ⁴¹² tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ⁴¹³ 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]  ⁴¹⁴ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ⁴¹⁵ 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]  ⁴¹⁶ 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]  ⁴¹⁷ tn Or “who lived in the area.”

[16:3]  ⁴¹⁸ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:4]  ⁴¹⁹ tn Or “cities.”

[16:4]  ⁴²⁰ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ⁴²¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ⁴²² tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ⁴²³ tn Or “observe” or “follow.”

[16:5]  ⁴²⁴ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[16:6]  ⁴²⁵ sn Phrygia was a district in central Asia Minor west of Pisidia.

[16:6]  ⁴²⁶ 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]  ⁴²⁷ tn Or “forbidden.”

[16:6]  ⁴²⁸ tn Or “word.”

[16:6]  ⁴²⁹ 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]  ⁴³⁰ tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

[16:7]  ⁴³¹ sn Mysia was a province in northwest Asia Minor.

[16:7]  ⁴³² sn Bithynia was a province in northern Asia Minor northeast of Mysia.

[16:7]  ⁴³³ tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

[16:7]  ⁴³⁴ 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]  ⁴³⁵ 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]  ⁴³⁶ sn Mysia was a province in northwest Asia Minor.

[16:8]  ⁴³⁷ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.

[16:9]  ⁴³⁸ 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]  ⁴³⁹ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ⁴⁴⁰ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ⁴⁴¹ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ⁴⁴² sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ⁴⁴³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ⁴⁴⁴ tn Grk “sought.”

[16:10]  ⁴⁴⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ⁴⁴⁶ tn Or “summoned.”

[16:11]  ⁴⁴⁷ 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]  ⁴⁴⁸ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.

[16:11]  ⁴⁴⁹ 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]  ⁴⁵⁰ sn Samothrace is an island in the northern part of the Aegean Sea.

[16:11]  ⁴⁵¹ sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.

[16:12]  ⁴⁵² map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[16:12]  ⁴⁵³ tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS⁴ and NA²⁷ here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prwth th" merido", “first of that district”) as found in Ì⁷⁴ א A C Ψ 33^vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.

[16:12]  ⁴⁵⁴ sn Macedonia was the Roman province of Macedonia in Greece.

[16:12]  ⁴⁵⁵ 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]  ⁴⁵⁶ 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]  ⁴⁵⁷ tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ⁴⁵⁸ 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]  ⁴⁵⁹ tn The word “there” is not in the Greek text, but is implied.

[16:14]  ⁴⁶⁰ 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]  ⁴⁶¹ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ⁴⁶² sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ⁴⁶³ 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]  ⁴⁶⁴ 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]  ⁴⁶⁵ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ⁴⁶⁶ 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]  ⁴⁶⁷ 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]  ⁴⁶⁸ 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]  ⁴⁶⁹ 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]  ⁴⁷⁰ 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]  ⁴⁷¹ 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]  ⁴⁷² tn Or “masters.”

[16:16]  ⁴⁷³ tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.

[16:17]  ⁴⁷⁴ 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]  ⁴⁷⁵ 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]  ⁴⁷⁶ 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]  ⁴⁷⁷ 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]  ⁴⁷⁸ 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]  ⁴⁷⁹ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ⁴⁸⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ⁴⁸¹ 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]  ⁴⁸² tn Or “masters.”

[16:19]  ⁴⁸³ 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]  ⁴⁸⁴ 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]  ⁴⁸⁵ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[16:20]  ⁴⁸⁶ 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]  ⁴⁸⁷ 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]  ⁴⁸⁸ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ⁴⁸⁹ 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]  ⁴⁹⁰ tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.

[16:21]  ⁴⁹¹ tn Or “acknowledge.”

[16:21]  ⁴⁹² 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]  ⁴⁹³ tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.

[16:22]  ⁴⁹⁴ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ⁴⁹⁵ 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]  ⁴⁹⁶ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ⁴⁹⁷ 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]  ⁴⁹⁸ 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]  ⁴⁹⁹ tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.

[16:24]  ⁵⁰⁰ tn Or “prison.”

[16:24]  ⁵⁰¹ 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]  ⁵⁰² 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]  ⁵⁰³ 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]  ⁵⁰⁴ tn The words “the rest of” are not in the Greek text, but are implied.

[16:26]  ⁵⁰⁵ 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]  ⁵⁰⁶ 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]  ⁵⁰⁷ tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.

[16:27]  ⁵⁰⁸ sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).

[16:27]  ⁵⁰⁹ tn Or “thought.”

[16:28]  ⁵¹⁰ 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]  ⁵¹¹ sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.

[16:29]  ⁵¹² tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.

[16:29]  ⁵¹³ tn Or “and prostrated himself.”

[16:30]  ⁵¹⁴ 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]  ⁵¹⁵ tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.

[16:31]  ⁵¹⁶ tn Grk “said.”

[16:31]  ⁵¹⁷ 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]  ⁵¹⁸ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[16:32]  ⁵¹⁹ 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]  ⁵²⁰ 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]  ⁵²¹ 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]  ⁵²² 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]  ⁵²³ 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]  ⁵²⁴ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ⁵²⁵ 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]  ⁵²⁶ tn Or “immediately.”

[16:34]  ⁵²⁷ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ⁵²⁸ 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]  ⁵²⁹ tn Or “he was overjoyed.”

[16:34]  ⁵³⁰ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ⁵³¹ 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]  ⁵³² 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]  ⁵³³ 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]  ⁵³⁴ 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]  ⁵³⁵ 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]  ⁵³⁶ 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]  ⁵³⁷ 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]  ⁵³⁸ tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.

[16:37]  ⁵³⁹ 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]  ⁵⁴⁰ tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[16:37]  ⁵⁴¹ tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.

[16:37]  ⁵⁴² 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]  ⁵⁴³ tn L&N 28.71 has “send us away secretly” for this verse.

[16:37]  ⁵⁴⁴ tn Grk “But they.”

[16:37]  ⁵⁴⁵ 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]  ⁵⁴⁶ tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:38]  ⁵⁴⁷ 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]  ⁵⁴⁸ 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]  ⁵⁴⁹ 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]  ⁵⁵⁰ 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]  ⁵⁵¹ tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.

[17:1]  ⁵⁵² tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ⁵⁵³ 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]  ⁵⁵⁴ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ⁵⁵⁵ 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]  ⁵⁵⁶ sn See the note on synagogue in 6:9.

[17:2]  ⁵⁵⁷ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ⁵⁵⁸ 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]  ⁵⁵⁹ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ⁵⁶⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  ⁵⁶¹ 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]  ⁵⁶² 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]  ⁵⁶³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:4]  ⁵⁶⁴ tn Or “convinced.”

[17:4]  ⁵⁶⁵ tn Or “a large crowd.”

[17:4]  ⁵⁶⁶ 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]  ⁵⁶⁷ 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]  ⁵⁶⁸ 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]  ⁵⁶⁹ 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]  ⁵⁷⁰ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ⁵⁷¹ 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]  ⁵⁷² sn The attack took place at Jason’s house because this was probably the location of the new house church.

[17:5]  ⁵⁷³ tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[17:5]  ⁵⁷⁴ 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]  ⁵⁷⁵ 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]  ⁵⁷⁶ 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]  ⁵⁷⁷ 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]  ⁵⁷⁸ tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

[17:7]  ⁵⁷⁹ 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]  ⁵⁸⁰ 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]  ⁵⁸¹ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ⁵⁸² tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ⁵⁸³ 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]  ⁵⁸⁴ 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]  ⁵⁸⁵ 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]  ⁵⁸⁶ 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]  ⁵⁸⁷ tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.

[17:9]  ⁵⁸⁸ 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]  ⁵⁸⁹ 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]  ⁵⁹⁰ 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]  ⁵⁹¹ sn See the note on synagogue in 6:9.

[17:11]  ⁵⁹² tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ⁵⁹³ 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]  ⁵⁹⁴ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  ⁵⁹⁵ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ⁵⁹⁶ 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]  ⁵⁹⁷ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ⁵⁹⁸ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:12]  ⁵⁹⁹ 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]  ⁶⁰⁰ tn Or “respected.”

[17:13]  ⁶⁰¹ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ⁶⁰² 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]  ⁶⁰³ 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]  ⁶⁰⁴ tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

[17:13]  ⁶⁰⁵ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:14]  ⁶⁰⁶ 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]  ⁶⁰⁷ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[17:15]  ⁶⁰⁸ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ⁶⁰⁹ sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[17:16]  ⁶¹⁰ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ⁶¹¹ 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]  ⁶¹² 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]  ⁶¹³ 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]  ⁶¹⁴ 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]  ⁶¹⁵ sn See the note on synagogue in 6:9.

[17:17]  ⁶¹⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:18]  ⁶¹⁷ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ⁶¹⁸ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ⁶¹⁹ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ⁶²⁰ tn Grk “saying.”

[17:18]  ⁶²¹ 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]  ⁶²² 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]  ⁶²³ sn This is a parenthetical note by the author.

[17:19]  ⁶²⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ⁶²⁵ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[17:20]  ⁶²⁶ tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ⁶²⁷ 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]  ⁶²⁸ tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.

[17:21]  ⁶²⁹ tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”

[17:21]  ⁶³⁰ sn This is a parenthetical note by the author. The reference to newness may be pejorative.

[17:22]  ⁶³¹ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ⁶³² 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]  ⁶³³ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[17:23]  ⁶³⁴ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ⁶³⁵ 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]  ⁶³⁶ 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]  ⁶³⁷ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ⁶³⁸ 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]  ⁶³⁹ 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]  ⁶⁴⁰ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ⁶⁴¹ tn Grk “he himself gives to all [people] life and breath and all things.”

[17:26]  ⁶⁴² sn The one man refers to Adam (the word “man” is understood).

[17:26]  ⁶⁴³ tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ⁶⁴⁴ tn Grk “to live over all the face of the earth.”

[17:26]  ⁶⁴⁵ 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]  ⁶⁴⁶ 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]  ⁶⁴⁷ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ⁶⁴⁸ 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]  ⁶⁴⁹ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[17:28]  ⁶⁵⁰ 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]  ⁶⁵¹ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[17:29]  ⁶⁵² tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.

[17:29]  ⁶⁵³ tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.

[17:29]  ⁶⁵⁴ tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.

[17:29]  ⁶⁵⁵ tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).

[17:29]  ⁶⁵⁶ 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]  ⁶⁵⁷ tn Or “has deliberately paid no attention to.”

[17:30]  ⁶⁵⁸ tn Or “times when people did not know.”

[17:30]  ⁶⁵⁹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ⁶⁶⁰ 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]  ⁶⁶¹ tn Or “fixed.”

[17:31]  ⁶⁶² sn The world refers to the whole inhabited earth.

[17:31]  ⁶⁶³ 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]  ⁶⁶⁴ tn The participle ἀναστήσας (anasthsa") indicates means here.

[17:32]  ⁶⁶⁵ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ⁶⁶⁶ 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]  ⁶⁶⁷ tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.

[17:34]  ⁶⁶⁸ 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]  ⁶⁶⁹ 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]  ⁶⁷⁰ 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]  ⁶⁷¹ 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]  ⁶⁷² 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]  ⁶⁷³ tn Grk “After these things.”

[18:1]  ⁶⁷⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ⁶⁷⁵ tn Or “Paul left.”

[18:1]  ⁶⁷⁶ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ⁶⁷⁷ 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]  ⁶⁷⁸ 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]  ⁶⁷⁹ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ⁶⁸⁰ 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]  ⁶⁸¹ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ⁶⁸² sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ⁶⁸³ tn Or “to leave.”

[18:2]  ⁶⁸⁴ map For location see JP4 A1.

[18:2]  ⁶⁸⁵ tn Or “went to.”

[18:3]  ⁶⁸⁶ 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]  ⁶⁸⁷ 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]  ⁶⁸⁸ sn This is a parenthetical note by the author.

[18:4]  ⁶⁸⁹ 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]  ⁶⁹⁰ sn See the note on synagogue in 6:9.

[18:4]  ⁶⁹¹ 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]  ⁶⁹² tn Grk “came down.”

[18:5]  ⁶⁹³ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ⁶⁹⁴ 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]  ⁶⁹⁵ 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]  ⁶⁹⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:6]  ⁶⁹⁷ 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]  ⁶⁹⁸ 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]  ⁶⁹⁹ 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]  ⁷⁰⁰ 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]  ⁷⁰¹ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[18:7]  ⁷⁰² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:7]  ⁷⁰³ 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]  ⁷⁰⁴ tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.

[18:7]  ⁷⁰⁵ 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]  ⁷⁰⁶ 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]  ⁷⁰⁷ 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]  ⁷⁰⁸ 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]  ⁷⁰⁹ tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ⁷¹⁰ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

[18:10]  ⁷¹¹ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ⁷¹² tn Or “injure.”

[18:11]  ⁷¹³ tn The word “there” is not in the Greek text, but is implied.

[18:11]  ⁷¹⁴ 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]  ⁷¹⁵ sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.

[18:12]  ⁷¹⁶ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[18:12]  ⁷¹⁷ sn Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).

[18:12]  ⁷¹⁸ tn Grk “with one accord.”

[18:12]  ⁷¹⁹ 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]  ⁷²⁰ tn Or “inciting.”

[18:13]  ⁷²¹ 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]  ⁷²² tn Grk “about to open his mouth” (an idiom).

[18:14]  ⁷²³ 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]  ⁷²⁴ 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]  ⁷²⁵ tn Grk “accepting your complaint, O Jews.”

[18:15]  ⁷²⁶ tn Or “dispute.”

[18:15]  ⁷²⁷ tn Grk “see to it” (an idiom).

[18:15]  ⁷²⁸ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[18:16]  ⁷²⁹ 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]  ⁷³⁰ sn See the note on the term judgment seat in 18:12.

[18:17]  ⁷³¹ 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]  ⁷³² tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ⁷³³ sn See the note on the term judgment seat in 18:12.

[18:17]  ⁷³⁴ tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:18]  ⁷³⁵ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ⁷³⁶ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ⁷³⁷ 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]  ⁷³⁸ tn Grk “Syria, and with him.”

[18:18]  ⁷³⁹ sn See the note on Aquila in 18:2.

[18:18]  ⁷⁴⁰ 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]  ⁷⁴¹ 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]  ⁷⁴² tn That is, “before he sailed from Cenchrea.”

[18:18]  ⁷⁴³ 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]  ⁷⁴⁴ sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.

[18:19]  ⁷⁴⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:19]  ⁷⁴⁶ tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.

[18:19]  ⁷⁴⁷ tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:19]  ⁷⁴⁸ sn See the note on synagogue in 6:9.

[18:19]  ⁷⁴⁹ 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]  ⁷⁵⁰ 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]  ⁷⁵¹ tn Or “but took leave of.”

[18:21]  ⁷⁵² 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]  ⁷⁵³ tn Or “will return.”

[18:21]  ⁷⁵⁴ 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]  ⁷⁵⁵ 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]  ⁷⁵⁶ 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]  ⁷⁵⁷ 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]  ⁷⁵⁸ 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]  ⁷⁵⁹ 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]  ⁷⁶⁰ 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]  ⁷⁶¹ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ⁷⁶² 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]  ⁷⁶³ sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[18:24]  ⁷⁶⁴ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:24]  ⁷⁶⁵ 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]  ⁷⁶⁶ tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”

[18:25]  ⁷⁶⁷ tn Or “had been taught.”

[18:25]  ⁷⁶⁸ tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).

[18:25]  ⁷⁶⁹ tn Grk “the things.”

[18:25]  ⁷⁷⁰ tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

[18:26]  ⁷⁷¹ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ⁷⁷² sn See the note on synagogue in 6:9.

[18:26]  ⁷⁷³ 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]  ⁷⁷⁴ tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”

[18:27]  ⁷⁷⁵ tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.

[18:27]  ⁷⁷⁶ sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.

[18:27]  ⁷⁷⁷ tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.

[18:27]  ⁷⁷⁸ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:27]  ⁷⁷⁹ tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.

[18:28]  ⁷⁸⁰ tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”

[18:28]  ⁷⁸¹ 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]  ⁷⁸² 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]  ⁷⁸³ 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]  ⁷⁸⁴ 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]  ⁷⁸⁵ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ⁷⁸⁶ tn Or “interior.”

[19:1]  ⁷⁸⁷ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ⁷⁸⁸ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ⁷⁸⁹ 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]  ⁷⁹⁰ tn The word “there” is not in the Greek text but is implied.

[19:2]  ⁷⁹¹ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ⁷⁹² tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ⁷⁹³ 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]  ⁷⁹⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  ⁷⁹⁵ tn Grk “they said.”

[19:4]  ⁷⁹⁶ 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]  ⁷⁹⁷ tn Or “laid.”

[19:6]  ⁷⁹⁸ 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]  ⁷⁹⁹ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ⁸⁰⁰ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:7]  ⁸⁰¹ sn This is a parenthetical note by the author.

[19:8]  ⁸⁰² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ⁸⁰³ 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]  ⁸⁰⁴ sn See the note on synagogue in 6:9.

[19:8]  ⁸⁰⁵ tn Or “boldly.”

[19:8]  ⁸⁰⁶ 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]  ⁸⁰⁷ 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]  ⁸⁰⁸ 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]  ⁸⁰⁹ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ⁸¹⁰ tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ⁸¹¹ 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]  ⁸¹² 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]  ⁸¹³ 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]  ⁸¹⁴ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ⁸¹⁵ 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]  ⁸¹⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ⁸¹⁷ 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]  ⁸¹⁸ 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]  ⁸¹⁹ 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]  ⁸²⁰ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12]  ⁸²¹ tn Or “skin” (the outer surface of the body).

[19:12]  ⁸²² 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]  ⁸²³ tn The words “of them” are not in the Greek text, but are implied.

[19:13]  ⁸²⁴ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ⁸²⁵ tn Grk “to name the name.”

[19:13]  ⁸²⁶ 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]  ⁸²⁷ sn The expression I sternly warn you means “I charge you as under oath.”

[19:14]  ⁸²⁸ tn Grk “a certain Sceva.”

[19:14]  ⁸²⁹ sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[19:15]  ⁸³⁰ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ⁸³¹ 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]  ⁸³² 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]  ⁸³³ 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]  ⁸³⁴ tn Grk “in whom the evil spirit was.”

[19:16]  ⁸³⁵ 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]  ⁸³⁶ 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]  ⁸³⁷ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:17]  ⁸³⁸ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ⁸³⁹ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ⁸⁴⁰ tn Or “exalted.”

[19:18]  ⁸⁴¹ 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]  ⁸⁴² 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]  ⁸⁴³ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ⁸⁴⁴ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ⁸⁴⁵ tn Or “scrolls.”

[19:19]  ⁸⁴⁶ 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]  ⁸⁴⁷ 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]  ⁸⁴⁸ 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]  ⁸⁴⁹ 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]  ⁸⁵⁰ tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20]  ⁸⁵¹ 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.