Discovery BoxActs 17:16--18:17
Context17:16 While Paul was waiting for them in Athens, 1 his spirit was greatly upset 2 because he saw 3 the city was full of idols. 17:17 So he was addressing 4 the Jews and the God-fearing Gentiles 5 in the synagogue, 6 and in the marketplace every day 7 those who happened to be there. 17:18 Also some of the Epicurean 8 and Stoic 9 philosophers were conversing 10 with him, and some were asking, 11 “What does this foolish babbler 12 want to say?” Others said, “He seems to be a proclaimer of foreign gods.” 13 (They said this because he was proclaiming the good news about Jesus and the resurrection.) 14 17:19 So they took Paul and 15 brought him to the Areopagus, 16 saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things 17 to our ears, so we want to know what they 18 mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time 19 in nothing else than telling 20 or listening to something new.) 21
17:22 So Paul stood 22 before the Areopagus and said, “Men of Athens, I see that you are very religious 23 in all respects. 24 17:23 For as I went around and observed closely your objects of worship, 25 I even found an altar with this inscription: 26 ‘To an unknown god.’ Therefore what you worship without knowing it, 27 this I proclaim to you. 17:24 The God who made the world and everything in it, 28 who is 29 Lord of heaven and earth, does not live in temples made by human hands, 30 17:25 nor is he served by human hands, as if he needed anything, 31 because he himself gives life and breath and everything to everyone. 32 17:26 From one man 33 he made every nation of the human race 34 to inhabit the entire earth, 35 determining their set times 36 and the fixed limits of the places where they would live, 37 17:27 so that they would search for God and perhaps grope around 38 for him and find him, 39 though he is 40 not far from each one of us. 17:28 For in him we live and move about 41 and exist, as even some of your own poets have said, ‘For we too are his offspring.’ 42 17:29 So since we are God’s offspring, we should not think the deity 43 is like gold or silver or stone, an image 44 made by human 45 skill 46 and imagination. 47 17:30 Therefore, although God has overlooked 48 such times of ignorance, 49 he now commands all people 50 everywhere to repent, 51 17:31 because he has set 52 a day on which he is going to judge the world 53 in righteousness, by a man whom he designated, 54 having provided proof to everyone by raising 55 him from the dead.”
17:32 Now when they heard about 56 the resurrection from the dead, some began to scoff, 57 but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. 58 17:34 But some people 59 joined him 60 and believed. Among them 61 were Dionysius, who was a member of the Areopagus, 62 a woman 63 named Damaris, and others with them.
18:1 After this 64 Paul 65 departed from 66 Athens 67 and went to Corinth. 68 18:2 There he 69 found 70 a Jew named Aquila, 71 a native of Pontus, 72 who had recently come from Italy with his wife Priscilla, because Claudius 73 had ordered all the Jews to depart from 74 Rome. 75 Paul approached 76 them, 18:3 and because he worked at the same trade, he stayed with them and worked with them 77 (for they were tentmakers 78 by trade). 79 18:4 He addressed 80 both Jews and Greeks in the synagogue 81 every Sabbath, attempting to persuade 82 them.
18:5 Now when Silas and Timothy arrived 83 from Macedonia, 84 Paul became wholly absorbed with proclaiming 85 the word, testifying 86 to the Jews that Jesus was the Christ. 87 18:6 When they opposed him 88 and reviled him, 89 he protested by shaking out his clothes 90 and said to them, “Your blood 91 be on your own heads! I am guiltless! 92 From now on I will go to the Gentiles!” 18:7 Then Paul 93 left 94 the synagogue 95 and went to the house of a person named Titius Justus, a Gentile who worshiped God, 96 whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, 97 believed in the Lord together with his entire household, and many of the Corinthians who heard about it 98 believed and were baptized. 18:9 The Lord said to Paul by a vision 99 in the night, 100 “Do not be afraid, 101 but speak and do not be silent, 18:10 because I am with you, and no one will assault 102 you to harm 103 you, because I have many people in this city.” 18:11 So he stayed there 104 a year and six months, teaching the word of God among them. 105
18:12 Now while Gallio 106 was proconsul 107 of Achaia, 108 the Jews attacked Paul together 109 and brought him before the judgment seat, 110 18:13 saying, “This man is persuading 111 people to worship God in a way contrary to 112 the law!” 18:14 But just as Paul was about to speak, 113 Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, 114 I would have been justified in accepting the complaint 115 of you Jews, 116 18:15 but since it concerns points of disagreement 117 about words and names and your own law, settle 118 it yourselves. I will not be 119 a judge of these things!” 18:16 Then he had them forced away 120 from the judgment seat. 121 18:17 So they all seized Sosthenes, the president of the synagogue, 122 and began to beat 123 him in front of the judgment seat. 124 Yet none of these things were of any concern 125 to Gallio.
[17:16] 1 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[17:16] 2 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] 3 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] 4 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] 5 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] 6 sn See the note on synagogue in 6:9.
[17:17] 7 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[17:18] 8 sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300
[17:18] 9 sn A Stoic was a follower of the philosophy founded by Zeno (342-270
[17:18] 10 tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.
[17:18] 12 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] 13 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] 14 sn This is a parenthetical note by the author.
[17:19] 15 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[17:19] 16 tn Or “to the council of the Areopagus.” See also the term in v. 22.
[17:20] 17 tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”
[17:20] 18 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] 19 tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.
[17:21] 20 tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”
[17:21] 21 sn This is a parenthetical note by the author. The reference to newness may be pejorative.
[17:22] 22 tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.
[17:22] 23 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] 24 tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”
[17:23] 25 tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).
[17:23] 26 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] 27 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] 28 tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.
[17:24] 29 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] 30 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] 31 tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”
[17:25] 32 tn Grk “he himself gives to all [people] life and breath and all things.”
[17:26] 33 sn The one man refers to Adam (the word “man” is understood).
[17:26] 34 tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”
[17:26] 35 tn Grk “to live over all the face of the earth.”
[17:26] 36 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] 37 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] 38 tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.
[17:27] 39 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] 40 tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.
[17:28] 41 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] 42 sn This quotation is from Aratus (ca. 310-245
[17:29] 43 tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.
[17:29] 44 tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.
[17:29] 45 tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.
[17:29] 46 tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).
[17:29] 47 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] 48 tn Or “has deliberately paid no attention to.”
[17:30] 49 tn Or “times when people did not know.”
[17:30] 50 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[17:30] 51 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] 53 sn The world refers to the whole inhabited earth.
[17:31] 54 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] 55 tn The participle ἀναστήσας (anasthsa") indicates means here.
[17:32] 56 tn The participle ἀκούσαντες (akousante") has been taken temporally.
[17:32] 57 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] 58 tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.
[17:34] 59 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] 60 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] 61 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] 62 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] 63 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] 64 tn Grk “After these things.”
[18:1] 65 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:1] 67 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:1] 68 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] 69 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] 70 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:2] 71 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] 72 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
[18:2] 73 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
[18:2] 75 map For location see JP4 A1.
[18:3] 77 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] 78 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] 79 sn This is a parenthetical note by the author.
[18:4] 80 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] 81 sn See the note on synagogue in 6:9.
[18:4] 82 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] 84 sn Macedonia was the Roman province of Macedonia in Greece.
[18:5] 85 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] 86 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] 87 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[18:6] 88 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] 89 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] 90 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] 91 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] 92 tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”
[18:7] 93 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:7] 94 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] 95 tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.
[18:7] 96 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] 97 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] 98 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] 99 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] 100 tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”
[18:9] 101 tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).
[18:10] 102 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] 104 tn The word “there” is not in the Greek text, but is implied.
[18:11] 105 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] 106 sn Gallio was proconsul of Achaia from
[18:12] 107 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[18:12] 108 sn Achaia was a Roman province created in 146
[18:12] 109 tn Grk “with one accord.”
[18:12] 110 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] 112 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] 113 tn Grk “about to open his mouth” (an idiom).
[18:14] 114 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] 115 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] 116 tn Grk “accepting your complaint, O Jews.”
[18:15] 118 tn Grk “see to it” (an idiom).
[18:15] 119 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
[18:16] 120 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] 121 sn See the note on the term judgment seat in 18:12.
[18:17] 122 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] 123 tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
[18:17] 124 sn See the note on the term judgment seat in 18:12.
[18:17] 125 tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”
