Acts 18:19

18:19 When they reached Ephesus, ¹  Paul ²  left Priscilla and Aquila ³  behind there, but he himself went ⁴  into the synagogue ⁵  and addressed ⁶  the Jews.

Acts 25:13

Festus Asks King Agrippa for Advice

25:13 After several days had passed, King Agrippa ⁷  and Bernice arrived at Caesarea ⁸  to pay their respects ⁹  to Festus. ¹⁰ 

Acts 28:13

28:13 From there we cast off ¹¹  and arrived at Rhegium, ¹²  and after one day a south wind sprang up ¹³  and on the second day we came to Puteoli. ¹⁴ 

Acts 16:1

Timothy Joins Paul and Silas

16:1 He also came to Derbe ¹⁵  and to Lystra. ¹⁶  A disciple ¹⁷  named Timothy was there, the son of a Jewish woman who was a believer, ¹⁸  but whose father was a Greek. ¹⁹ 

Acts 18:24

Apollos Begins His Ministry

18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. ²⁰  He was an eloquent speaker, ²¹  well-versed ²²  in the scriptures.

Acts 20:15

20:15 We set sail ²³  from there, and on the following day we arrived off Chios. ²⁴  The next day we approached ²⁵  Samos, ²⁶  and the day after that we arrived at Miletus. ²⁷ 

Acts 21:7

21:7 We continued the voyage from Tyre ²⁸  and arrived at Ptolemais, ²⁹  and when we had greeted the brothers, we stayed with them for one day.

Acts 26:7

26:7 a promise ³⁰  that our twelve tribes hope to attain as they earnestly serve God ³¹  night and day. Concerning this hope the Jews are accusing me, ³²  Your Majesty! ³³ 

[18:19]  ¹ sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.

[18:19]  ² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:19]  ³ tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.

[18:19]  ⁴ tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:19]  ⁵ sn See the note on synagogue in 6:9.

[18:19]  ⁶ 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.

[25:13]  ⁷ sn King Agrippa was Herod Agrippa II (a.d. 27-92/93), son of Herod Agrippa I (see Acts 12:1). He ruled over parts of Palestine from a.d. 53 until his death. His sister Bernice was widowed when her second husband, Herod King of Chalcis, died in a.d. 48. From then she lived with her brother. In an attempt to quiet rumors of an incestuous relationship between them, she resolved to marry Polemo of Cilicia, but she soon left him and returned to Herod Agrippa II. Their incestuous relationship became the gossip of Rome according to Josephus (Ant. 20.7.3 [20.145-147]). The visit of Agrippa and Bernice gave Festus the opportunity to get some internal Jewish advice. Herod Agrippa II was a trusted adviser because he was known to be very loyal to Rome (Josephus, J. W. 2.16.4 [2.345-401]).

[25:13]  ⁸ 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.

[25:13]  ⁹ tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”

[25:13]  ¹⁰ sn See the note on Porcius Festus in 24:27.

[28:13]  ¹³ tc A few early mss (א* B Ψ [gig] {sa [bo]}) read περιελόντες (perielonte", “[From there we] cast off [and arrived at Rhegium]”; cf. Acts 27:40). The other major variant, περιελθόντες (perielqonte", “[we] sailed from place to place”), is found in Ì⁷⁴ א² A 066 1739 Ï lat sy. Although περιελόντες is minimally attested, it is found in the better witnesses. As well, it is a more difficult reading, for its meaning as a nautical term is uncertain, requiring something like “τὰς ἀγκύρας be supplied = ‘we weighed anchor’” (BDAG 799 s.v. περιαιρέω 1). It thus best explains the rise of the other readings.

[28:13]  ¹⁴ sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.

[28:13]  ¹⁵ tn Grk “after one day, a south wind springing up, on the second day.” The genitive absolute construction with the participle ἐπιγενομένου (epigenomenou) has been translated as a clause with a finite verb due to requirements of contemporary English style.

[28:13]  ¹⁶ sn Puteoli was a city on the western coast of Italy south of Rome. It was in the Bay of Naples some 220 mi (350 km) to the north of Rhegium. Here the voyage ended; the rest of the journey was by land.

[16:1]  ¹⁹ 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]  ²⁰ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  ²¹ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ²² tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ²³ 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.

[18:24]  ²⁵ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:24]  ²⁶ tn Or “was a learned man.” In this verse λόγιος (logios) can refer to someone who was an attractive and convincing speaker, a rhetorician (L&N 33.32), or it can refer to the person who has acquired a large part of the intellectual heritage of a given culture (“learned” or “cultured,” L&N 27.20, see also BDAG 598 s.v. λόγιος which lists both meanings as possible here). The description of Apollos’ fervent speaking in the following verses, as well as implications from 1 Cor 1-4, where Paul apparently compares his style and speaking ability with that of Apollos, suggests that eloquent speaking ability or formal rhetorical skill are in view here. This clause has been moved from its order in the Greek text (Grk “a certain Jew named Apollos, a native of Alexandria, an eloquent speaker, arrived in Ephesus, who was powerful in the scriptures”) and paired with the last element (“powerful in the scriptures”) due to the demands of clarity and contemporary English style.

[18:24]  ²⁷ tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”

[20:15]  ³¹ tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.

[20:15]  ³² tn Or “offshore from Chios.”

[20:15]  ³³ tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near – ‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”

[20:15]  ³⁴ sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.

[20:15]  ³⁵ sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).

[21:7]  ³⁷ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ³⁸ sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[26:7]  ⁴³ tn Grk “to which [promise] our twelve tribes…” The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.

[26:7]  ⁴⁴ tn Or “earnestly worship.” The object of this service, God, is omitted but implied: BDAG 587 s.v. λατρεύω states, “Without the dat. of the one to whom service is given: ἐν ἐκτενείᾳ νύκτα κ. ἡμέραν λ. serve (God) earnestly night and day Ac 26:7.” Although clear from the context in Greek, “God” must be supplied as the recipient of the service for the modern English reader.

[26:7]  ⁴⁵ tn Grk “I am being accused by the Jews.” The passive construction was simplified by converting it to an active one in the translation.

[26:7]  ⁴⁶ tn Grk “O King!”