Discovery BoxActs 15:40--18:22
Context15:40 but Paul chose Silas and set out, commended 1 to the grace of the Lord by the brothers and sisters. 2 15:41 He passed through Syria and Cilicia, strengthening 3 the churches.
16:1 He also came to Derbe 4 and to Lystra. 5 A disciple 6 named Timothy was there, the son of a Jewish woman who was a believer, 7 but whose father was a Greek. 8 16:2 The brothers in Lystra 9 and Iconium 10 spoke well 11 of him. 12 16:3 Paul wanted Timothy 13 to accompany him, and he took 14 him and circumcised 15 him because of the Jews who were in those places, 16 for they all knew that his father was Greek. 17 16:4 As they went through the towns, 18 they passed on 19 the decrees that had been decided on by the apostles and elders in Jerusalem 20 for the Gentile believers 21 to obey. 22 16:5 So the churches were being strengthened in the faith and were increasing in number every day. 23
16:6 They went through the region of Phrygia 24 and Galatia, 25 having been prevented 26 by the Holy Spirit from speaking the message 27 in the province of Asia. 28 16:7 When they came to 29 Mysia, 30 they attempted to go into Bithynia, 31 but the Spirit of Jesus did not allow 32 them to do this, 33 16:8 so they passed through 34 Mysia 35 and went down to Troas. 36 16:9 A 37 vision appeared to Paul during the night: A Macedonian man was standing there 38 urging him, 39 “Come over 40 to Macedonia 41 and help us!” 16:10 After Paul 42 saw the vision, we attempted 43 immediately to go over to Macedonia, 44 concluding that God had called 45 us to proclaim the good news to them.
16:11 We put out to sea 46 from Troas 47 and sailed a straight course 48 to Samothrace, 49 the next day to Neapolis, 50 16:12 and from there to Philippi, 51 which is a leading city of that district 52 of Macedonia, 53 a Roman colony. 54 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 55 and began to speak 56 to the women 57 who had assembled there. 58 16:14 A 59 woman named Lydia, a dealer in purple cloth 60 from the city of Thyatira, 61 a God-fearing woman, listened to us. 62 The Lord opened her heart to respond 63 to what Paul was saying. 16:15 After she and her household were baptized, she urged us, 64 “If 65 you consider me to be a believer in the Lord, 66 come and stay in my house.” And she persuaded 67 us.
16:16 Now 68 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. 69 She 70 brought her owners 71 a great profit by fortune-telling. 72 16:17 She followed behind Paul and us and kept crying out, 73 “These men are servants 74 of the Most High God, who are proclaiming to you the way 75 of salvation.” 76 16:18 She continued to do this for many days. But Paul became greatly annoyed, 77 and turned 78 and said to the spirit, “I command you in the name of Jesus Christ 79 to come out of her!” And it came out of her at once. 80 16:19 But when her owners 81 saw their hope of profit 82 was gone, they seized 83 Paul and Silas and dragged 84 them into the marketplace before the authorities. 16:20 When 85 they had brought them 86 before the magistrates, they said, “These men are throwing our city into confusion. 87 They are 88 Jews 16:21 and are advocating 89 customs that are not lawful for us to accept 90 or practice, 91 since we are 92 Romans.”
16:22 The crowd joined the attack 93 against them, and the magistrates tore the clothes 94 off Paul and Silas 95 and ordered them to be beaten with rods. 96 16:23 After they had beaten them severely, 97 they threw them into prison and commanded 98 the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell 99 and fastened their feet in the stocks. 100
16:25 About midnight Paul and Silas were praying 101 and singing hymns to God, 102 and the rest of 103 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 104 of all the prisoners came loose. 16:27 When the jailer woke up 105 and saw the doors of the prison standing open, 106 he drew his sword and was about to kill himself, 107 because he assumed 108 the prisoners had escaped. 16:28 But Paul called out loudly, 109 “Do not harm yourself, 110 for we are all here!” 16:29 Calling for lights, the jailer 111 rushed in and fell down 112 trembling at the feet of Paul and Silas. 16:30 Then he brought them outside 113 and asked, “Sirs, what must 114 I do to be saved?” 16:31 They replied, 115 “Believe 116 in the Lord Jesus 117 and you will be saved, you and your household.” 16:32 Then 118 they spoke the word of the Lord 119 to him, along with all those who were in his house. 16:33 At 120 that hour of the night he took them 121 and washed their wounds; 122 then 123 he and all his family 124 were baptized right away. 125 16:34 The jailer 126 brought them into his house and set food 127 before them, and he rejoiced greatly 128 that he had come to believe 129 in God, together with his entire household. 130 16:35 At daybreak 131 the magistrates 132 sent their police officers, 133 saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, 134 “The magistrates have sent orders 135 to release you. So come out now and go in peace.” 136 16:37 But Paul said to the police officers, 137 “They had us beaten in public 138 without a proper trial 139 – even though we are Roman citizens 140 – and they threw us 141 in prison. And now they want to send us away 142 secretly? Absolutely not! They 143 themselves must come and escort us out!” 144 16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas 145 were Roman citizens 146 16:39 and came 147 and apologized to them. After 148 they brought them out, they asked them repeatedly 149 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 150 departed.
17:1 After they traveled through 151 Amphipolis 152 and Apollonia, 153 they came to Thessalonica, 154 where there was a Jewish synagogue. 155 17:2 Paul went to the Jews in the synagogue, 156 as he customarily did, and on three Sabbath days he addressed 157 them from the scriptures, 17:3 explaining and demonstrating 158 that the Christ 159 had to suffer and to rise from the dead, 160 saying, 161 “This Jesus I am proclaiming to you is the Christ.” 162 17:4 Some of them were persuaded 163 and joined Paul and Silas, along with a large group 164 of God-fearing Greeks 165 and quite a few 166 prominent women. 17:5 But the Jews became jealous, 167 and gathering together some worthless men from the rabble in the marketplace, 168 they formed a mob 169 and set the city in an uproar. 170 They attacked Jason’s house, 171 trying to find Paul and Silas 172 to bring them out to the assembly. 173 17:6 When they did not find them, they dragged 174 Jason and some of the brothers before the city officials, 175 screaming, “These people who have stirred up trouble 176 throughout the world 177 have come here too, 17:7 and 178 Jason has welcomed them as guests! They 179 are all acting against Caesar’s 180 decrees, saying there is another king named 181 Jesus!” 182 17:8 They caused confusion among 183 the crowd and the city officials 184 who heard these things. 17:9 After 185 the city officials 186 had received bail 187 from Jason and the others, they released them.
17:10 The brothers sent Paul and Silas off to Berea 188 at once, during the night. When they arrived, 189 they went to the Jewish synagogue. 190 17:11 These Jews 191 were more open-minded 192 than those in Thessalonica, 193 for they eagerly 194 received 195 the message, examining 196 the scriptures carefully every day 197 to see if these things were so. 17:12 Therefore many of them believed, along with quite a few 198 prominent 199 Greek women and men. 17:13 But when the Jews from Thessalonica 200 heard that Paul had also proclaimed the word of God 201 in Berea, 202 they came there too, inciting 203 and disturbing 204 the crowds. 17:14 Then the brothers sent Paul away to the coast 205 at once, but Silas and Timothy remained in Berea. 206 17:15 Those who accompanied Paul escorted him as far as Athens, 207 and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. 208
17:16 While Paul was waiting for them in Athens, 209 his spirit was greatly upset 210 because he saw 211 the city was full of idols. 17:17 So he was addressing 212 the Jews and the God-fearing Gentiles 213 in the synagogue, 214 and in the marketplace every day 215 those who happened to be there. 17:18 Also some of the Epicurean 216 and Stoic 217 philosophers were conversing 218 with him, and some were asking, 219 “What does this foolish babbler 220 want to say?” Others said, “He seems to be a proclaimer of foreign gods.” 221 (They said this because he was proclaiming the good news about Jesus and the resurrection.) 222 17:19 So they took Paul and 223 brought him to the Areopagus, 224 saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things 225 to our ears, so we want to know what they 226 mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time 227 in nothing else than telling 228 or listening to something new.) 229
17:22 So Paul stood 230 before the Areopagus and said, “Men of Athens, I see that you are very religious 231 in all respects. 232 17:23 For as I went around and observed closely your objects of worship, 233 I even found an altar with this inscription: 234 ‘To an unknown god.’ Therefore what you worship without knowing it, 235 this I proclaim to you. 17:24 The God who made the world and everything in it, 236 who is 237 Lord of heaven and earth, does not live in temples made by human hands, 238 17:25 nor is he served by human hands, as if he needed anything, 239 because he himself gives life and breath and everything to everyone. 240 17:26 From one man 241 he made every nation of the human race 242 to inhabit the entire earth, 243 determining their set times 244 and the fixed limits of the places where they would live, 245 17:27 so that they would search for God and perhaps grope around 246 for him and find him, 247 though he is 248 not far from each one of us. 17:28 For in him we live and move about 249 and exist, as even some of your own poets have said, ‘For we too are his offspring.’ 250 17:29 So since we are God’s offspring, we should not think the deity 251 is like gold or silver or stone, an image 252 made by human 253 skill 254 and imagination. 255 17:30 Therefore, although God has overlooked 256 such times of ignorance, 257 he now commands all people 258 everywhere to repent, 259 17:31 because he has set 260 a day on which he is going to judge the world 261 in righteousness, by a man whom he designated, 262 having provided proof to everyone by raising 263 him from the dead.”
17:32 Now when they heard about 264 the resurrection from the dead, some began to scoff, 265 but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. 266 17:34 But some people 267 joined him 268 and believed. Among them 269 were Dionysius, who was a member of the Areopagus, 270 a woman 271 named Damaris, and others with them.
18:1 After this 272 Paul 273 departed from 274 Athens 275 and went to Corinth. 276 18:2 There he 277 found 278 a Jew named Aquila, 279 a native of Pontus, 280 who had recently come from Italy with his wife Priscilla, because Claudius 281 had ordered all the Jews to depart from 282 Rome. 283 Paul approached 284 them, 18:3 and because he worked at the same trade, he stayed with them and worked with them 285 (for they were tentmakers 286 by trade). 287 18:4 He addressed 288 both Jews and Greeks in the synagogue 289 every Sabbath, attempting to persuade 290 them.
18:5 Now when Silas and Timothy arrived 291 from Macedonia, 292 Paul became wholly absorbed with proclaiming 293 the word, testifying 294 to the Jews that Jesus was the Christ. 295 18:6 When they opposed him 296 and reviled him, 297 he protested by shaking out his clothes 298 and said to them, “Your blood 299 be on your own heads! I am guiltless! 300 From now on I will go to the Gentiles!” 18:7 Then Paul 301 left 302 the synagogue 303 and went to the house of a person named Titius Justus, a Gentile who worshiped God, 304 whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, 305 believed in the Lord together with his entire household, and many of the Corinthians who heard about it 306 believed and were baptized. 18:9 The Lord said to Paul by a vision 307 in the night, 308 “Do not be afraid, 309 but speak and do not be silent, 18:10 because I am with you, and no one will assault 310 you to harm 311 you, because I have many people in this city.” 18:11 So he stayed there 312 a year and six months, teaching the word of God among them. 313
18:12 Now while Gallio 314 was proconsul 315 of Achaia, 316 the Jews attacked Paul together 317 and brought him before the judgment seat, 318 18:13 saying, “This man is persuading 319 people to worship God in a way contrary to 320 the law!” 18:14 But just as Paul was about to speak, 321 Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, 322 I would have been justified in accepting the complaint 323 of you Jews, 324 18:15 but since it concerns points of disagreement 325 about words and names and your own law, settle 326 it yourselves. I will not be 327 a judge of these things!” 18:16 Then he had them forced away 328 from the judgment seat. 329 18:17 So they all seized Sosthenes, the president of the synagogue, 330 and began to beat 331 him in front of the judgment seat. 332 Yet none of these things were of any concern 333 to Gallio.
18:18 Paul, after staying 334 many more days in Corinth, 335 said farewell to 336 the brothers and sailed away to Syria accompanied by 337 Priscilla and Aquila. 338 He 339 had his hair cut off 340 at Cenchrea 341 because he had made a vow. 342 18:19 When they reached Ephesus, 343 Paul 344 left Priscilla and Aquila 345 behind there, but he himself went 346 into the synagogue 347 and addressed 348 the Jews. 18:20 When they asked him to stay longer, he would not consent, 349 18:21 but said farewell to 350 them and added, 351 “I will come back 352 to you again if God wills.” 353 Then 354 he set sail from Ephesus, 18:22 and when he arrived 355 at Caesarea, 356 he went up and greeted 357 the church at Jerusalem 358 and then went down to Antioch. 359
[15:40] 1 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] 2 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] 3 sn Strengthening. See Acts 14:22; 15:32; 18:23.
[16:1] 4 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] 5 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
[16:1] 6 tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.
[16:1] 7 tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”
[16:1] 8 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] 9 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
[16:2] 10 sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.
[16:2] 11 tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.
[16:2] 12 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] 13 tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.
[16:3] 14 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] 15 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] 16 tn Or “who lived in the area.”
[16:3] 17 tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).
[16:4] 19 tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”
[16:4] 20 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:4] 21 tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.
[16:4] 22 tn Or “observe” or “follow.”
[16:5] 23 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[16:6] 24 sn Phrygia was a district in central Asia Minor west of Pisidia.
[16:6] 25 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] 28 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] 29 tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.
[16:7] 30 sn Mysia was a province in northwest Asia Minor.
[16:7] 31 sn Bithynia was a province in northern Asia Minor northeast of Mysia.
[16:7] 32 tn Or “permit”; see BDAG 269 s.v. ἐάω 1.
[16:7] 33 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] 34 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] 35 sn Mysia was a province in northwest Asia Minor.
[16:8] 36 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.
[16:9] 37 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] 38 tn The word “there” is not in the Greek text, but is implied.
[16:9] 39 tn The participle λέγων (legwn) is redundant and has not been translated.
[16:9] 40 tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.
[16:9] 41 sn Macedonia was the Roman province of Macedonia in Greece.
[16:10] 42 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[16:10] 44 sn Macedonia was the Roman province of Macedonia in Greece.
[16:11] 46 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
[16:11] 47 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.
[16:11] 48 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] 49 sn Samothrace is an island in the northern part of the Aegean Sea.
[16:11] 50 sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.
[16:12] 51 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[16:12] 52 tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS4 and NA27 here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prwth th" merido", “first of that district”) as found in Ì74 א A C Ψ 33vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.
[16:12] 53 sn Macedonia was the Roman province of Macedonia in Greece.
[16:12] 54 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] 55 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] 56 tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.
[16:13] 57 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] 58 tn The word “there” is not in the Greek text, but is implied.
[16:14] 59 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] 60 tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.
[16:14] 61 sn Thyatira was a city in the province of Lydia in Asia Minor.
[16:14] 62 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] 63 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] 64 tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.
[16:15] 65 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] 66 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] 67 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] 68 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] 69 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] 70 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] 72 tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.
[16:17] 73 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] 74 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] 75 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] 76 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] 77 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] 78 tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.
[16:18] 79 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[16:18] 80 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] 82 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] 83 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] 84 tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.
[16:20] 85 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] 86 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] 87 tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.
[16:20] 88 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] 89 tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
[16:21] 90 tn Or “acknowledge.”
[16:21] 91 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] 92 tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.
[16:22] 93 tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.
[16:22] 94 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] 95 tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
[16:22] 96 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] 97 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] 98 tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.
[16:24] 100 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] 101 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] 102 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] 103 tn The words “the rest of” are not in the Greek text, but are implied.
[16:26] 104 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] 105 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] 106 tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.
[16:27] 107 sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).
[16:28] 109 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] 110 sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
[16:29] 111 tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.
[16:29] 112 tn Or “and prostrated himself.”
[16:30] 113 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] 114 tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.
[16:31] 116 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] 117 tc The majority of
[16:32] 118 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] 119 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] 120 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] 121 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] 122 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] 123 tn Here καί (kai) has been translated as “then” to indicate the logical sequence.
[16:33] 124 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] 125 tn Or “immediately.”
[16:34] 126 tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.
[16:34] 127 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] 128 tn Or “he was overjoyed.”
[16:34] 129 tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.
[16:34] 130 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] 131 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] 132 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] 133 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] 134 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] 135 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] 136 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] 137 tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.
[16:37] 138 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] 139 tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
[16:37] 140 tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.
[16:37] 141 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] 142 tn L&N 28.71 has “send us away secretly” for this verse.
[16:37] 143 tn Grk “But they.”
[16:37] 144 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] 145 tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.
[16:38] 146 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] 147 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] 148 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] 149 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] 150 tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.
[17:1] 151 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
[17:1] 152 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] 153 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
[17:1] 154 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] 155 sn See the note on synagogue in 6:9.
[17:2] 156 tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
[17:2] 157 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] 158 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
[17:3] 159 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[17:3] 160 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] 161 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] 162 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[17:4] 164 tn Or “a large crowd.”
[17:4] 165 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] 166 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] 167 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] 168 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] 169 tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.
[17:5] 170 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] 171 sn The attack took place at Jason’s house because this was probably the location of the new house church.
[17:5] 172 tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.
[17:5] 173 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] 174 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] 175 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] 176 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] 177 tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).
[17:7] 178 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] 179 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] 180 tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).
[17:7] 181 tn The word “named” is not in the Greek text, but is supplied for clarity.
[17:7] 182 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] 183 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] 184 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] 185 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] 186 tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.
[17:9] 187 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] 188 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] 189 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] 190 sn See the note on synagogue in 6:9.
[17:11] 191 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
[17:11] 192 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] 193 sn Thessalonica was a city in Macedonia (modern Salonica).
[17:11] 194 tn Or “willingly,” “readily”; Grk “with all eagerness.”
[17:11] 195 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] 196 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
[17:11] 197 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[17:12] 198 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] 199 tn Or “respected.”
[17:13] 200 sn Thessalonica was a city in Macedonia (modern Salonica).
[17:13] 201 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] 202 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] 203 tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.
[17:13] 204 tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.
[17:14] 205 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] 206 tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
[17:15] 207 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[17:15] 208 sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
[17:16] 209 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[17:16] 210 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] 211 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] 212 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] 213 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] 214 sn See the note on synagogue in 6:9.
[17:17] 215 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[17:18] 216 sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300
[17:18] 217 sn A Stoic was a follower of the philosophy founded by Zeno (342-270
[17:18] 218 tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.
[17:18] 220 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] 221 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] 222 sn This is a parenthetical note by the author.
[17:19] 223 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[17:19] 224 tn Or “to the council of the Areopagus.” See also the term in v. 22.
[17:20] 225 tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”
[17:20] 226 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] 227 tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.
[17:21] 228 tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”
[17:21] 229 sn This is a parenthetical note by the author. The reference to newness may be pejorative.
[17:22] 230 tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.
[17:22] 231 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] 232 tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”
[17:23] 233 tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).
[17:23] 234 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] 235 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] 236 tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.
[17:24] 237 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] 238 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] 239 tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”
[17:25] 240 tn Grk “he himself gives to all [people] life and breath and all things.”
[17:26] 241 sn The one man refers to Adam (the word “man” is understood).
[17:26] 242 tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”
[17:26] 243 tn Grk “to live over all the face of the earth.”
[17:26] 244 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] 245 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] 246 tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.
[17:27] 247 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] 248 tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.
[17:28] 249 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] 250 sn This quotation is from Aratus (ca. 310-245
[17:29] 251 tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.
[17:29] 252 tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.
[17:29] 253 tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.
[17:29] 254 tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).
[17:29] 255 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] 256 tn Or “has deliberately paid no attention to.”
[17:30] 257 tn Or “times when people did not know.”
[17:30] 258 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[17:30] 259 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] 261 sn The world refers to the whole inhabited earth.
[17:31] 262 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] 263 tn The participle ἀναστήσας (anasthsa") indicates means here.
[17:32] 264 tn The participle ἀκούσαντες (akousante") has been taken temporally.
[17:32] 265 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] 266 tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.
[17:34] 267 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] 268 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] 269 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] 270 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] 271 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] 272 tn Grk “After these things.”
[18:1] 273 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:1] 275 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:1] 276 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] 277 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] 278 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:2] 279 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] 280 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
[18:2] 281 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
[18:2] 283 map For location see JP4 A1.
[18:3] 285 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] 286 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] 287 sn This is a parenthetical note by the author.
[18:4] 288 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] 289 sn See the note on synagogue in 6:9.
[18:4] 290 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] 291 tn Grk “came down.”
[18:5] 292 sn Macedonia was the Roman province of Macedonia in Greece.
[18:5] 293 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] 294 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] 295 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[18:6] 296 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] 297 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] 298 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] 299 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] 300 tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”
[18:7] 301 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:7] 302 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] 303 tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.
[18:7] 304 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] 305 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] 306 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] 307 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] 308 tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”
[18:9] 309 tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).
[18:10] 310 tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.
[18:11] 312 tn The word “there” is not in the Greek text, but is implied.
[18:11] 313 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] 314 sn Gallio was proconsul of Achaia from
[18:12] 315 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[18:12] 316 sn Achaia was a Roman province created in 146
[18:12] 317 tn Grk “with one accord.”
[18:12] 318 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] 320 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] 321 tn Grk “about to open his mouth” (an idiom).
[18:14] 322 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] 323 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] 324 tn Grk “accepting your complaint, O Jews.”
[18:15] 326 tn Grk “see to it” (an idiom).
[18:15] 327 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
[18:16] 328 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] 329 sn See the note on the term judgment seat in 18:12.
[18:17] 330 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] 331 tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
[18:17] 332 sn See the note on the term judgment seat in 18:12.
[18:17] 333 tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”
[18:18] 334 tn The participle προσμείνας (prosmeina") is taken temporally.
[18:18] 335 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:18] 336 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] 337 tn Grk “Syria, and with him.”
[18:18] 338 sn See the note on Aquila in 18:2.
[18:18] 339 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] 340 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] 341 tn That is, “before he sailed from Cenchrea.”
[18:18] 342 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] 343 sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334
[18:19] 344 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:19] 345 tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
[18:19] 346 tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:19] 347 sn See the note on synagogue in 6:9.
[18:19] 348 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] 349 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] 350 tn Or “but took leave of.”
[18:21] 351 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] 352 tn Or “will return.”
[18:21] 353 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] 354 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] 355 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] 356 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] 357 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] 358 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] 359 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).
