Esther 8:17

8:17 Throughout every province and throughout every city where the king’s edict and his law arrived, the Jews experienced happiness and joy, banquets and holidays. Many of the resident peoples ¹  pretended ²  to be Jews, because the fear of the Jews had overcome them. ³ 

Jeremiah 31:27

Israel and Judah Will Be Repopulated

31:27 “Indeed, a time is coming,” ⁴  says the Lord, ⁵  “when I will cause people and animals to sprout up in the lands of Israel and Judah. ⁶ 

Daniel 3:1--6:28

Daniel’s Friends Are Tested

3:1 ⁷ King Nebuchadnezzar had a golden ⁸  statue made. ⁹  It was ninety feet ¹⁰  tall and nine feet ¹¹  wide. He erected it on the plain of Dura in the province of Babylon. 3:2 Then King Nebuchadnezzar sent out a summons to assemble the satraps, prefects, governors, counselors, treasurers, judges, magistrates, ¹²  and all the other authorities of the province to attend the dedication of the statue that he ¹³  had erected. 3:3 So the satraps, prefects, governors, counselors, treasurers, judges, magistrates, and all the other provincial authorities assembled for the dedication of the statue that King Nebuchadnezzar had erected. They were standing in front of the statue that Nebuchadnezzar had erected. ¹⁴ 

3:4 Then the herald ¹⁵  made a loud ¹⁶  proclamation: “To you, O peoples, nations, and language groups, the following command is given: ¹⁷  3:5 When you hear the sound of the horn, flute, zither, ¹⁸  trigon, harp, pipes, and all kinds of music, you must ¹⁹  bow down and pay homage to the golden statue that King Nebuchadnezzar has erected. 3:6 Whoever does not bow down and pay homage will immediately ²⁰  be thrown into the midst of a furnace of blazing fire!” 3:7 Therefore when they all ²¹  heard the sound of the horn, flute, zither, trigon, harp, pipes, ²²  and all kinds of music, all the peoples, nations, and language groups began bowing down and paying homage to the golden statue that King Nebuchadnezzar had erected.

3:8 Now ²³  at that time certain ²⁴  Chaldeans came forward and brought malicious accusations against ²⁵  the Jews. 3:9 They said ²⁶  to King Nebuchadnezzar, “O king, live forever! ²⁷  3:10 You have issued an edict, O king, that everyone must bow down and pay homage to the golden statue when they hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music. 3:11 And whoever does not bow down and pay homage must be thrown into the midst of a furnace of blazing fire. 3:12 But there are Jewish men whom you appointed over the administration of the province of Babylon – Shadrach, Meshach, and Abednego – and these men ²⁸  have not shown proper respect to you, O king. They don’t serve your gods and they don’t pay homage to the golden statue that you have erected.”

3:13 Then Nebuchadnezzar in a fit of rage ²⁹  demanded that they bring ³⁰  Shadrach, Meshach, and Abednego before him. So they brought them ³¹  before the king. 3:14 Nebuchadnezzar said to them, “Is it true, Shadrach, Meshach, and Abednego, that you don’t serve my gods and that you don’t pay homage to the golden statue that I erected? 3:15 Now if you are ready, when you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the statue that I had made. If you don’t pay homage to it, you will immediately be thrown into the midst of the furnace of blazing fire. Now, who is that god who can rescue you from my power?” ³²  3:16 Shadrach, Meshach, and Abednego replied to King Nebuchadnezzar, ³³  “We do not need to give you a reply ³⁴  concerning this. 3:17 If ³⁵  our God whom we are serving exists, ³⁶  he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well. 3:18 But if not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”

3:19 Then Nebuchadnezzar was filled with rage, and his disposition changed ³⁷  toward Shadrach, Meshach, and Abednego. He gave orders ³⁸  to heat the furnace seven times hotter than it was normally heated. 3:20 He ordered strong ³⁹  soldiers in his army to tie up Shadrach, Meshach, and Abednego and to throw them into the furnace of blazing fire. 3:21 So those men were tied up while still wearing their cloaks, trousers, turbans, and other clothes, ⁴⁰  and were thrown into the furnace ⁴¹  of blazing fire. 3:22 But since the king’s command was so urgent, and the furnace was so excessively hot, the men who escorted ⁴²  Shadrach, Meshach, and Abednego were killed ⁴³  by the leaping flames. ⁴⁴  3:23 But those three men, Shadrach, Meshach, and Abednego, fell into the furnace ⁴⁵  of blazing fire while still securely bound. ⁴⁶ 

God Delivers His Servants

3:24 Then King Nebuchadnezzar was startled and quickly got up. He said to his ministers, “Wasn’t it three men that we tied up and threw ⁴⁷  into ⁴⁸  the fire?” They replied to the king, “For sure, O king.” 3:25 He answered, “But I see four men, untied and walking around in the midst of the fire! No harm has come to them! And the appearance of the fourth is like that of a god!” ⁴⁹  3:26 Then Nebuchadnezzar approached the door of the furnace of blazing fire. He called out, ⁵⁰  “Shadrach, Meshach, and Abednego, servants of the most high God, come out! Come here!”

Then Shadrach, Meshach, and Abednego emerged from the fire. ⁵¹  3:27 Once the satraps, prefects, governors, and ministers of the king had gathered around, they saw that those men were physically ⁵²  unharmed by the fire. ⁵³  The hair of their heads was not singed, nor were their trousers damaged. Not even the smell of fire was to be found on them!

3:28 Nebuchadnezzar exclaimed, ⁵⁴  “Praised be the God of Shadrach, Meshach, and Abednego, who has sent forth his angel ⁵⁵  and has rescued his servants who trusted in him, ignoring ⁵⁶  the edict of the king and giving up their bodies rather than ⁵⁷  serve or pay homage to any god other than their God! 3:29 I hereby decree ⁵⁸  that any people, nation, or language group that blasphemes ⁵⁹  the god of Shadrach, Meshach, or Abednego will be dismembered and his home reduced to rubble! For there exists no other god who can deliver in this way.” 3:30 Then Nebuchadnezzar ⁶⁰  promoted Shadrach, Meshach, and Abednego in the province of Babylon.

4:1 (3:31) ⁶¹  “King Nebuchadnezzar, to all peoples, nations, and language groups that live in all the land: Peace and prosperity! ⁶²  4:2 I am delighted to tell you about the signs and wonders that the most high God has done for me.

4:3 “How great are his signs!

How mighty are his wonders!

His kingdom will last forever, ⁶³ 

and his authority continues from one generation to the next.”

Nebuchadnezzar Dreams of a Tree Chopped Down

4:4 (4:1) ⁶⁴  I, Nebuchadnezzar, was relaxing in my home, ⁶⁵  living luxuriously ⁶⁶  in my palace. 4:5 I saw a dream that ⁶⁷  frightened me badly. The things I imagined while lying on my bed – these visions of my mind – were terrifying me. 4:6 So I issued an order ⁶⁸  for all the wise men of Babylon to be brought ⁶⁹  before me so that they could make known to me the interpretation of the dream. 4:7 When the magicians, astrologers, wise men, and diviners entered, I recounted the dream for them. But they were unable to make known its interpretation to me. 4:8 Later Daniel entered (whose name is Belteshazzar after the name of my god, ⁷⁰  and in whom there is a spirit of the holy gods). I recounted the dream for him as well, 4:9 saying, “Belteshazzar, chief of the magicians, in whom I know there to be a spirit of the holy gods and whom no mystery baffles, consider ⁷¹  my dream that I saw and set forth its interpretation! 4:10 Here are the visions of my mind ⁷²  while I was on my bed.

While I was watching,

there was a tree in the middle of the land. ⁷³ 

It was enormously tall. ⁷⁴ 

4:11 The tree grew large and strong.

Its top reached far into the sky;

it could be seen ⁷⁵  from the borders of all the land. ⁷⁶ 

4:12 Its foliage was attractive and its fruit plentiful;

on it there was food enough for all.

Under it the wild animals ⁷⁷  used to seek shade,

and in its branches the birds of the sky used to nest.

All creatures ⁷⁸  used to feed themselves from it.

4:13 While I was watching in my mind’s visions ⁷⁹  on my bed,

a holy sentinel ⁸⁰  came down from heaven.

4:14 He called out loudly ⁸¹  as follows: ⁸² 

‘Chop down the tree and lop off its branches!

Strip off its foliage

and scatter its fruit!

Let the animals flee from under it

and the birds from its branches!

4:15 But leave its taproot ⁸³  in the ground,

with a band of iron and bronze around it ⁸⁴ 

surrounded by the grass of the field.

Let it become damp with the dew of the sky,

and let it live with ⁸⁵  the animals in the grass of the land.

4:16 Let his mind ⁸⁶  be altered from that of a human being,

and let an animal’s mind be given to him,

and let seven periods of time ⁸⁷  go by for ⁸⁸  him.

4:17 This announcement is by the decree of the sentinels;

this decision is by the pronouncement of the holy ones,

so that ⁸⁹  those who are alive may understand

that the Most High has authority over human kingdoms, ⁹⁰ 

and he bestows them on whomever he wishes.

He establishes over them even the lowliest of human beings.’

4:18 “This is the dream that I, King Nebuchadnezzar, saw. Now you, Belteshazzar, declare its ⁹¹  interpretation, for none of the wise men in ⁹²  my kingdom are able to make known to me the interpretation. But you can do so, for a spirit of the holy gods is in you.”

Daniel Interprets Nebuchadnezzar’s Dream

4:19 Then Daniel (whose name is also Belteshazzar) was upset for a brief time; ⁹³  his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir, ⁹⁴  if only the dream were for your enemies and its interpretation applied to your adversaries! 4:20 The tree that you saw that grew large and strong, whose top reached to the sky, and which could be seen ⁹⁵  in all the land, 4:21 whose foliage was attractive and its fruit plentiful, and from which there was food available for all, under whose branches wild animals ⁹⁶  used to live, and in whose branches birds of the sky used to nest – 4:22 it is you, ⁹⁷  O king! For you have become great and strong. Your greatness is such that it reaches to heaven, and your authority to the ends of the earth. 4:23 As for the king seeing a holy sentinel coming down from heaven and saying, ‘Chop down the tree and destroy it, but leave its taproot in the ground, with a band of iron and bronze around it, surrounded by the grass of the field. Let it become damp with the dew of the sky, and let it live with the wild animals, until seven periods of time go by for him’ – 4:24 this is the interpretation, O king! It is the decision of the Most High that this has happened to my lord the king. 4:25 You will be driven ⁹⁸  from human society, ⁹⁹  and you will live ¹⁰⁰  with the wild animals. You will be fed ¹⁰¹  grass like oxen, ¹⁰²  and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before ¹⁰³  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes. 4:26 They said to leave the taproot of the tree, for your kingdom will be restored to you when you come to understand that heaven ¹⁰⁴  rules. 4:27 Therefore, O king, may my advice be pleasing to you. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the poor. Perhaps your prosperity will be prolonged.” ¹⁰⁵ 

4:28 Now all of this happened ¹⁰⁶  to King Nebuchadnezzar. 4:29 After twelve months, he happened to be walking around on the battlements ¹⁰⁷  of the royal palace of Babylon. 4:30 The king uttered these words: “Is this not the great Babylon that I have built for a royal residence ¹⁰⁸  by my own mighty strength ¹⁰⁹  and for my majestic honor?” 4:31 While these words were still on the king’s lips, ¹¹⁰  a voice came down from heaven: “It is hereby announced to you, ¹¹¹  King Nebuchadnezzar, that your kingdom has been removed from you! 4:32 You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before ¹¹²  you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”

4:33 Now in that very moment ¹¹³  this pronouncement about ¹¹⁴  Nebuchadnezzar came true. ¹¹⁵  He was driven from human society, he ate grass like oxen, and his body became damp with the dew of the sky, until his hair became long like an eagle’s feathers, and his nails like a bird’s claws. ¹¹⁶ 

4:34 But at the end of the appointed time ¹¹⁷  I, Nebuchadnezzar, looked up ¹¹⁸  toward heaven, and my sanity returned to me.

I extolled the Most High,

and I praised and glorified the one who lives forever.

For his authority is an everlasting authority,

and his kingdom extends from one generation to the next.

4:35 All the inhabitants of the earth are regarded as nothing. ¹¹⁹ 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ¹²⁰  his hand

and says to him, ‘What have you done?’

4:36 At that time my sanity returned to me. I was restored ¹²¹  to the honor of my kingdom, and my splendor returned to me. My ministers and my nobles were seeking me out, and I was reinstated ¹²²  over my kingdom. I became even greater than before. 4:37 Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all his deeds are right and his ways are just. He is able to bring down those who live ¹²³  in pride.

Belshazzar Sees Mysterious Handwriting on a Wall

5:1 King Belshazzar ¹²⁴  prepared a great banquet ¹²⁵  for a thousand of his nobles, and he was drinking wine in front of ¹²⁶  them all. ¹²⁷  5:2 While under the influence ¹²⁸  of the wine, Belshazzar issued an order to bring in the gold and silver vessels – the ones that Nebuchadnezzar his father ¹²⁹  had confiscated ¹³⁰  from the temple in Jerusalem ¹³¹  – so that the king and his nobles, together with his wives and his concubines, could drink from them. ¹³²  5:3 So they brought the gold and silver ¹³³  vessels that had been confiscated from the temple, the house of God ¹³⁴  in Jerusalem, and the king and his nobles, together with his wives and concubines, drank from them. 5:4 As they drank wine, they praised the gods of gold and silver, bronze, iron, wood, and stone.

5:5 At that very moment the fingers of a human hand appeared ¹³⁵  and wrote on the plaster of the royal palace wall, opposite the lampstand. ¹³⁶  The king was watching the back ¹³⁷  of the hand that was writing. 5:6 Then all the color drained from the king’s face ¹³⁸  and he became alarmed. ¹³⁹  The joints of his hips gave way, ¹⁴⁰  and his knees began knocking together. 5:7 The king called out loudly ¹⁴¹  to summon ¹⁴²  the astrologers, wise men, and diviners. The king proclaimed ¹⁴³  to the wise men of Babylon that anyone who could read this inscription and disclose its interpretation would be clothed in purple ¹⁴⁴  and have a golden collar ¹⁴⁵  placed on his neck and be third ruler in the kingdom.

5:8 So all the king’s wise men came in, but they were unable to read the writing or to make known its ¹⁴⁶  interpretation to the king. 5:9 Then King Belshazzar was very terrified, and he was visibly shaken. ¹⁴⁷  His nobles were completely dumbfounded.

5:10 Due to the noise ¹⁴⁸  caused by the king and his nobles, the queen mother ¹⁴⁹  then entered the banquet room. She ¹⁵⁰  said, “O king, live forever! Don’t be alarmed! Don’t be shaken! 5:11 There is a man in your kingdom who has within him a spirit of the holy gods. In the days of your father, he proved to have ¹⁵¹  insight, discernment, and wisdom like that ¹⁵²  of the gods. ¹⁵³  King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners. ¹⁵⁴  5:12 Thus there was found in this man Daniel, whom the king renamed Belteshazzar, an extraordinary spirit, knowledge, and skill to interpret ¹⁵⁵  dreams, solve riddles, and decipher knotty problems. ¹⁵⁶  Now summon ¹⁵⁷  Daniel, and he will disclose the interpretation.”

5:13 So Daniel was brought in before the king. The king said to Daniel, “Are you that Daniel who is one of the captives of Judah, whom my father the king brought from Judah? 5:14 I have heard about you, how there is a spirit of the gods in you, and how you have ¹⁵⁸  insight, discernment, and extraordinary wisdom. 5:15 Now the wise men and ¹⁵⁹  astrologers were brought before me to read this writing and make known to me its interpretation. But they were unable to disclose the interpretation of the message. 5:16 However, I have heard ¹⁶⁰  that you are able to provide interpretations and to decipher knotty problems. Now if you are able to read this writing and make known to me its interpretation, you will wear purple and have a golden collar around your neck and be third ¹⁶¹  ruler in the kingdom.”

Daniel Interprets the Handwriting on the Wall

5:17 But Daniel replied to the king, “Keep your gifts, and give your rewards to someone else! However, I will read the writing for the king and make known its ¹⁶²  interpretation. 5:18 As for you, O king, the most high God bestowed on your father Nebuchadnezzar a kingdom, greatness, honor, and majesty. ¹⁶³  5:19 Due to the greatness that he bestowed on him, all peoples, nations, and language groups were trembling with fear ¹⁶⁴  before him. He killed whom he wished, he spared ¹⁶⁵  whom he wished, he exalted whom he wished, and he brought low whom he wished. 5:20 And when his mind ¹⁶⁶  became arrogant ¹⁶⁷  and his spirit filled with pride, he was deposed from his royal throne and his honor was removed from him. 5:21 He was driven from human society, his mind ¹⁶⁸  was changed to that of an animal, he lived ¹⁶⁹  with the wild donkeys, he was fed grass like oxen, and his body became damp with the dew of the sky, until he came to understand that the most high God rules over human kingdoms, and he appoints over them whomever he wishes.

5:22 “But you, his son ¹⁷⁰  Belshazzar, have not humbled yourself, ¹⁷¹  although you knew all this. 5:23 Instead, you have exalted yourself against the Lord of heaven. You brought before you the vessels from his temple, and you and your nobles, together with your wives and concubines, drank wine from them. You praised the gods of silver, gold, bronze, iron, wood, and stone – gods ¹⁷²  that cannot see or hear or comprehend! But you have not glorified the God who has in his control ¹⁷³  your very breath and all your ways! 5:24 Therefore the palm of a hand was sent from him, and this writing was inscribed.

5:25 “This is the writing that was inscribed: MENE, MENE, ¹⁷⁴  TEQEL, and PHARSIN. ¹⁷⁵  5:26 This is the interpretation of the words: ¹⁷⁶  As for mene ¹⁷⁷  – God has numbered your kingdom’s days and brought it to an end. 5:27 As for teqel – you are weighed on the balances and found to be lacking. 5:28 As for peres ¹⁷⁸  – your kingdom is divided and given over to the Medes and Persians.”

5:29 Then, on Belshazzar’s orders, ¹⁷⁹  Daniel was clothed in purple, a golden collar was placed around his neck, and he was proclaimed third ruler in the kingdom. 5:30 And in that very night Belshazzar, the Babylonian king, ¹⁸⁰  was killed. ¹⁸¹  5:31 (6:1) ¹⁸²  So Darius the Mede took control of the kingdom when he was about sixty-two years old.

Daniel is Thrown into a Lions’ Den

6:1 It seemed like a good idea to Darius ¹⁸³  to appoint over the kingdom 120 satraps ¹⁸⁴  who would be in charge of the entire kingdom. 6:2 Over them would be three supervisors, one of whom was Daniel. These satraps were accountable ¹⁸⁵  to them, so that the king’s interests might not incur damage. 6:3 Now this Daniel was distinguishing himself above the other supervisors and the satraps, for he had an extraordinary spirit. In fact, the king intended to appoint him over the entire kingdom. 6:4 Consequently the supervisors and satraps were trying to find ¹⁸⁶  some pretext against Daniel in connection with administrative matters. ¹⁸⁷  But they were unable to find any such damaging evidence, ¹⁸⁸  because he was trustworthy and guilty of no negligence or corruption. ¹⁸⁹  6:5 So these men concluded, ¹⁹⁰  “We won’t find any pretext against this man Daniel unless it is ¹⁹¹  in connection with the law of his God.”

6:6 So these supervisors and satraps came by collusion ¹⁹²  to the king and said ¹⁹³  to him, “O King Darius, live forever! 6:7 To all the supervisors of the kingdom, the prefects, satraps, counselors, and governors it seemed like a good idea for a royal edict to be issued and an interdict to be enforced. For the next thirty days anyone who prays ¹⁹⁴  to any god or human other than you, O king, should be thrown into a den of lions. 6:8 Now let the king issue a written interdict ¹⁹⁵  so that it cannot be altered, according to the law of the Medes and Persians, which cannot be changed. ¹⁹⁶  6:9 So King Darius issued the written interdict.

6:10 When Daniel realized ¹⁹⁷  that a written decree had been issued, he entered his home, where the windows ¹⁹⁸  in his upper room opened toward Jerusalem. ¹⁹⁹  Three ²⁰⁰  times daily he was ²⁰¹  kneeling ²⁰²  and offering prayers and thanks to his God just as he had been accustomed to do previously. 6:11 Then those officials who had gone to the king ²⁰³  came by collusion and found Daniel praying and asking for help before his God. 6:12 So they approached the king and said to him, ²⁰⁴  “Did you not issue an edict to the effect that for the next thirty days anyone who prays to any god or human other than to you, O king, would be thrown into a den of lions?” The king replied, “That is correct, ²⁰⁵  according to the law of the Medes and Persians, which cannot be changed.” 6:13 Then they said to the king, “Daniel, who is one of the captives ²⁰⁶  from Judah, pays no attention to you, O king, or to the edict that you issued. Three times daily he offers his prayer.” ²⁰⁷ 

6:14 When the king heard this, ²⁰⁸  he was very upset and began thinking about ²⁰⁹  how he might rescue Daniel. Until late afternoon ²¹⁰  he was struggling to find a way to rescue him. 6:15 Then those men came by collusion to the king and ²¹¹  said to him, ²¹²  “Recall, ²¹³  O king, that it is a law of the Medes and Persians that no edict or decree that the king issues can be changed.” 6:16 So the king gave the order, ²¹⁴  and Daniel was brought and thrown into a den ²¹⁵  of lions. The king consoled ²¹⁶  Daniel by saying, “Your God whom you continually serve will rescue you!” 6:17 Then a stone was brought and placed over the opening ²¹⁷  to the den. The king sealed ²¹⁸  it with his signet ring and with those ²¹⁹  of his nobles so that nothing could be changed with regard to Daniel. 6:18 Then the king departed to his palace. But he spent the night without eating, and no diversions ²²⁰  were brought to him. He was unable to sleep. ²²¹ 

God Rescues Daniel from the Lions

6:19 In the morning, at the earliest sign of daylight, the king got up and rushed to the lions’ den. 6:20 As he approached the den, he called out to Daniel in a worried voice, ²²²  “Daniel, servant of the living God, was your God whom you continually serve able to rescue you from the lions?”

6:21 Then Daniel spoke to ²²³  the king, “O king, live forever! 6:22 My God sent his angel and closed the lions’ mouths so that they have not harmed me, because I was found to be innocent before him. Nor have I done any harm to you, O king.”

6:23 Then the king was delighted and gave an order to haul Daniel up from the den. So Daniel was hauled up out of the den. He had no injury of any kind, because he had trusted in his God. 6:24 The king gave another order, ²²⁴  and those men who had maliciously accused ²²⁵  Daniel were brought and thrown ²²⁶  into the lions’ den – they, their children, and their wives. ²²⁷  They did not even reach the bottom of the den before the lions overpowered them and crushed all their bones.

6:25 Then King Darius wrote to all the peoples, nations, and language groups who were living in all the land: “Peace and prosperity! ²²⁸  6:26 I have issued an edict that throughout all the dominion of my kingdom people are to revere and fear the God of Daniel.

“For he is the living God;

he endures forever.

His kingdom will not be destroyed;

his authority is forever. ²²⁹ 

6:27 He rescues and delivers

and performs signs and wonders

in the heavens and on the earth.

He has rescued Daniel from the power ²³⁰  of the lions!”

6:28 So this Daniel prospered during the reign of Darius and ²³¹  the reign of Cyrus the Persian.

Hosea 2:23

2:23 Then I will plant her as my own ²³²  in the land.

I will have pity on ‘No Pity’ (Lo-Ruhamah).

I will say to ‘Not My People’ (Lo-Ammi), ‘You are my people!’

And he ²³³  will say, ‘You are ²³⁴  my God!’”

Amos 9:9

9:9 “For look, I am giving a command

and I will shake the family of Israel together with all the nations.

It will resemble a sieve being shaken,

when not even a pebble falls to the ground. ²³⁵ 

Micah 5:7

5:7 Those survivors from ²³⁶  Jacob will live ²³⁷ 

in the midst of many nations. ²³⁸ 

They will be like the dew the Lord sends,

like the rain on the grass,

that does not hope for men to come

or wait around for humans to arrive. ²³⁹ 

Acts 8:1

8:1 And Saul agreed completely with killing ²⁴⁰  him.

Saul Begins to Persecute the Church

Now on that day a great ²⁴¹  persecution began ²⁴²  against the church in Jerusalem, ²⁴³  and all ²⁴⁴  except the apostles were forced to scatter throughout the regions ²⁴⁵  of Judea and Samaria.

Acts 8:4

Philip Preaches in Samaria

8:4 Now those who had been forced to scatter went around proclaiming the good news of the word.

Acts 11:19-21

Activity in the Church at Antioch

11:19 Now those who had been scattered because of the persecution that took place over Stephen ²⁴⁶  went as far as ²⁴⁷  Phoenicia, ²⁴⁸  Cyprus, ²⁴⁹  and Antioch, ²⁵⁰  speaking the message ²⁵¹  to no one but Jews. 11:20 But there were some men from Cyprus ²⁵²  and Cyrene ²⁵³  among them who came ²⁵⁴  to Antioch ²⁵⁵  and began to speak to the Greeks ²⁵⁶  too, proclaiming the good news of the Lord Jesus. 11:21 The ²⁵⁷  hand of the Lord was with them, and a great number who believed ²⁵⁸  turned ²⁵⁹  to the Lord.

Acts 13:1-38

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ²⁶⁰  Barnabas, Simeon called Niger, ²⁶¹  Lucius the Cyrenian, ²⁶²  Manaen (a close friend of Herod ²⁶³  the tetrarch ²⁶⁴  from childhood ²⁶⁵ ) and Saul. 13:2 While they were serving ²⁶⁶  the Lord and fasting, the Holy Spirit said, “Set apart ²⁶⁷  for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted ²⁶⁸  and ²⁶⁹  prayed and placed their hands ²⁷⁰  on them, they sent them off.

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ²⁷¹  sent out by the Holy Spirit, went down to Seleucia, ²⁷²  and from there they sailed to Cyprus. ²⁷³  13:5 When ²⁷⁴  they arrived ²⁷⁵  in Salamis, ²⁷⁶  they began to proclaim ²⁷⁷  the word of God in the Jewish synagogues. ²⁷⁸  (Now they also had John ²⁷⁹  as their assistant.) ²⁸⁰  13:6 When they had crossed over ²⁸¹  the whole island as far as Paphos, ²⁸²  they found a magician, a Jewish false prophet named Bar-Jesus, ²⁸³  13:7 who was with the proconsul ²⁸⁴  Sergius Paulus, an intelligent man. The proconsul ²⁸⁵  summoned ²⁸⁶  Barnabas and Saul and wanted to hear ²⁸⁷  the word of God. 13:8 But the magician Elymas ²⁸⁸  (for that is the way his name is translated) ²⁸⁹  opposed them, trying to turn the proconsul ²⁹⁰  away from the faith. 13:9 But Saul (also known as Paul), ²⁹¹  filled with the Holy Spirit, ²⁹²  stared straight ²⁹³  at him 13:10 and said, “You who are full of all deceit and all wrongdoing, ²⁹⁴  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ²⁹⁵  13:11 Now ²⁹⁶  look, the hand of the Lord is against ²⁹⁷  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ²⁹⁸  and darkness came over ²⁹⁹  him, and he went around seeking people ³⁰⁰  to lead him by the hand. 13:12 Then when the proconsul ³⁰¹  saw what had happened, he believed, ³⁰²  because he was greatly astounded ³⁰³  at the teaching about ³⁰⁴  the Lord.

Paul and Barnabas at Pisidian Antioch

13:13 Then Paul and his companions put out to sea ³⁰⁵  from Paphos ³⁰⁶  and came to Perga ³⁰⁷  in Pamphylia, ³⁰⁸  but John ³⁰⁹  left them and returned to Jerusalem. ³¹⁰  13:14 Moving on from ³¹¹  Perga, ³¹²  they arrived at Pisidian Antioch, ³¹³  and on the Sabbath day they went into ³¹⁴  the synagogue ³¹⁵  and sat down. 13:15 After the reading from the law and the prophets, ³¹⁶  the leaders of the synagogue ³¹⁷  sent them a message, ³¹⁸  saying, “Brothers, ³¹⁹  if you have any message ³²⁰  of exhortation ³²¹  for the people, speak it.” ³²²  13:16 So Paul stood up, ³²³  gestured ³²⁴  with his hand and said,

“Men of Israel, ³²⁵  and you Gentiles who fear God, ³²⁶  listen: 13:17 The God of this people Israel ³²⁷  chose our ancestors ³²⁸  and made the people great ³²⁹  during their stay as foreigners ³³⁰  in the country ³³¹  of Egypt, and with uplifted arm ³³²  he led them out of it. 13:18 For ³³³  a period of about forty years he put up with ³³⁴  them in the wilderness. ³³⁵  13:19 After ³³⁶  he had destroyed ³³⁷  seven nations ³³⁸  in the land of Canaan, he gave his people their land as an inheritance. ³³⁹  13:20 All this took ³⁴⁰  about four hundred fifty years. After this ³⁴¹  he gave them judges until the time of ³⁴²  Samuel the prophet. 13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled ³⁴³  forty years. 13:22 After removing him, God ³⁴⁴  raised up ³⁴⁵  David their king. He testified about him: ³⁴⁶  ‘I have found David ³⁴⁷  the son of Jesse to be a man after my heart, ³⁴⁸  who will accomplish everything I want him to do.’ ³⁴⁹  13:23 From the descendants ³⁵⁰  of this man ³⁵¹  God brought to Israel a Savior, Jesus, just as he promised. ³⁵²  13:24 Before ³⁵³  Jesus ³⁵⁴  arrived, John ³⁵⁵  had proclaimed a baptism for repentance ³⁵⁶  to all the people of Israel. 13:25 But while John was completing his mission, ³⁵⁷  he said repeatedly, ³⁵⁸  ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’ ³⁵⁹  13:26 Brothers, ³⁶⁰  descendants ³⁶¹  of Abraham’s family, ³⁶²  and those Gentiles among you who fear God, ³⁶³  the message ³⁶⁴  of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize ³⁶⁵  him, ³⁶⁶  and they fulfilled the sayings ³⁶⁷  of the prophets that are read every Sabbath by condemning ³⁶⁸  him. ³⁶⁹  13:28 Though ³⁷⁰  they found ³⁷¹  no basis ³⁷²  for a death sentence, ³⁷³  they asked Pilate to have him executed. 13:29 When they had accomplished ³⁷⁴  everything that was written ³⁷⁵  about him, they took him down ³⁷⁶  from the cross ³⁷⁷  and placed him ³⁷⁸  in a tomb. 13:30 But God raised ³⁷⁹  him from the dead, 13:31 and ³⁸⁰  for many days he appeared to those who had accompanied ³⁸¹  him from Galilee to Jerusalem. These ³⁸²  are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, ³⁸³  13:33 that this promise ³⁸⁴  God has fulfilled to us, their children, by raising ³⁸⁵  Jesus, as also it is written in the second psalm, ‘You are my Son; ³⁸⁶  today I have fathered you.’ ³⁸⁷  13:34 But regarding the fact that he has raised Jesus ³⁸⁸  from the dead, never ³⁸⁹  again to be ³⁹⁰  in a state of decay, God ³⁹¹  has spoken in this way: ‘I will give you ³⁹²  the holy and trustworthy promises ³⁹³  made to David.’ ³⁹⁴  13:35 Therefore he also says in another psalm, ³⁹⁵  ‘You will not permit your Holy One ³⁹⁶  to experience ³⁹⁷  decay.’ ³⁹⁸  13:36 For David, after he had served ³⁹⁹  God’s purpose in his own generation, died, ⁴⁰⁰  was buried with his ancestors, ⁴⁰¹  and experienced ⁴⁰²  decay, 13:37 but the one ⁴⁰³  whom God raised up did not experience ⁴⁰⁴  decay. 13:38 Therefore let it be known to you, brothers, that through this one ⁴⁰⁵  forgiveness of sins is proclaimed to you,

Acts 14:1--21:16

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ⁴⁰⁶  when Paul and Barnabas ⁴⁰⁷  went into the Jewish synagogue ⁴⁰⁸  and spoke in such a way that a large group ⁴⁰⁹  of both Jews and Greeks believed. 14:2 But the Jews who refused to believe ⁴¹⁰  stirred up the Gentiles and poisoned their minds ⁴¹¹  against the brothers. 14:3 So they stayed there ⁴¹²  for a considerable time, speaking out courageously for the Lord, who testified ⁴¹³  to the message ⁴¹⁴  of his grace, granting miraculous signs ⁴¹⁵  and wonders to be performed through their hands. 14:4 But the population ⁴¹⁶  of the city was divided; some ⁴¹⁷  sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made ⁴¹⁸  an attempt to mistreat ⁴¹⁹  them and stone them, ⁴²⁰  14:6 Paul and Barnabas ⁴²¹  learned about it ⁴²²  and fled to the Lycaonian cities of Lystra ⁴²³  and Derbe ⁴²⁴  and the surrounding region. 14:7 There ⁴²⁵  they continued to proclaim ⁴²⁶  the good news.

Paul and Barnabas at Lystra

14:8 In ⁴²⁷  Lystra ⁴²⁸  sat a man who could not use his feet, ⁴²⁹  lame from birth, ⁴³⁰  who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul ⁴³¹  stared ⁴³²  intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” ⁴³³  And the man ⁴³⁴  leaped up and began walking. ⁴³⁵  14:11 So when the crowds saw what Paul had done, they shouted ⁴³⁶  in the Lycaonian language, ⁴³⁷  “The gods have come down to us in human form!” ⁴³⁸  14:12 They began to call ⁴³⁹  Barnabas Zeus ⁴⁴⁰  and Paul Hermes, ⁴⁴¹  because he was the chief speaker. 14:13 The priest of the temple ⁴⁴²  of Zeus, ⁴⁴³  located just outside the city, brought bulls ⁴⁴⁴  and garlands ⁴⁴⁵  to the city gates; he and the crowds wanted to offer sacrifices to them. ⁴⁴⁶  14:14 But when the apostles ⁴⁴⁷  Barnabas and Paul heard about ⁴⁴⁸  it, they tore ⁴⁴⁹  their clothes and rushed out ⁴⁵⁰  into the crowd, shouting, ⁴⁵¹  14:15 “Men, why are you doing these things? We too are men, with human natures ⁴⁵²  just like you! We are proclaiming the good news to you, so that you should turn ⁴⁵³  from these worthless ⁴⁵⁴  things to the living God, who made the heaven, the earth, ⁴⁵⁵  the sea, and everything that is in them. 14:16 In ⁴⁵⁶  past ⁴⁵⁷  generations he allowed all the nations ⁴⁵⁸  to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, ⁴⁵⁹  by giving you rain from heaven ⁴⁶⁰  and fruitful seasons, satisfying you ⁴⁶¹  with food and your hearts with joy.” ⁴⁶²  14:18 Even by saying ⁴⁶³  these things, they scarcely persuaded ⁴⁶⁴  the crowds not to offer sacrifice to them.

14:19 But Jews came from Antioch ⁴⁶⁵  and Iconium, ⁴⁶⁶  and after winning ⁴⁶⁷  the crowds over, they stoned ⁴⁶⁸  Paul and dragged him out of the city, presuming him to be dead. 14:20 But after the disciples had surrounded him, he got up and went back ⁴⁶⁹  into the city. On ⁴⁷⁰  the next day he left with Barnabas for Derbe. ⁴⁷¹ 

Paul and Barnabas Return to Antioch in Syria

14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, ⁴⁷²  to Iconium, ⁴⁷³  and to Antioch. ⁴⁷⁴  14:22 They strengthened ⁴⁷⁵  the souls of the disciples and encouraged them to continue ⁴⁷⁶  in the faith, saying, “We must enter the kingdom ⁴⁷⁷  of God through many persecutions.” ⁴⁷⁸  14:23 When they had appointed elders ⁴⁷⁹  for them in the various churches, ⁴⁸⁰  with prayer and fasting ⁴⁸¹  they entrusted them to the protection ⁴⁸²  of the Lord in whom they had believed. 14:24 Then they passed through ⁴⁸³  Pisidia and came into Pamphylia, ⁴⁸⁴  14:25 and when they had spoken the word ⁴⁸⁵  in Perga, ⁴⁸⁶  they went down to Attalia. ⁴⁸⁷  14:26 From there they sailed back to Antioch, ⁴⁸⁸  where they had been commended ⁴⁸⁹  to the grace of God for the work they had now completed. ⁴⁹⁰  14:27 When they arrived and gathered the church together, they reported ⁴⁹¹  all the things God ⁴⁹²  had done with them, and that he had opened a door ⁴⁹³  of faith for the Gentiles. 14:28 So they spent ⁴⁹⁴  considerable ⁴⁹⁵  time with the disciples.

The Jerusalem Council

15:1 Now some men came down from Judea ⁴⁹⁶  and began to teach the brothers, “Unless you are circumcised ⁴⁹⁷  according to the custom of Moses, you cannot be saved.” 15:2 When Paul and Barnabas had a major argument and debate ⁴⁹⁸  with them, the church ⁴⁹⁹  appointed Paul and Barnabas and some others from among them to go up to meet with ⁵⁰⁰  the apostles and elders in Jerusalem ⁵⁰¹  about this point of disagreement. ⁵⁰²  15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ⁵⁰³  and Samaria, they were relating at length ⁵⁰⁴  the conversion of the Gentiles and bringing great joy ⁵⁰⁵  to all the brothers. 15:4 When they arrived in Jerusalem, they were received ⁵⁰⁶  by the church and the apostles and the elders, and they reported ⁵⁰⁷  all the things God had done with them. ⁵⁰⁸  15:5 But some from the religious party of the Pharisees ⁵⁰⁹  who had believed stood up and said, “It is necessary ⁵¹⁰  to circumcise the Gentiles ⁵¹¹  and to order them to observe ⁵¹²  the law of Moses.”

15:6 Both the apostles and the elders met together to deliberate ⁵¹³  about this matter. 15:7 After there had been much debate, ⁵¹⁴  Peter stood up and said to them, “Brothers, you know that some time ago ⁵¹⁵  God chose ⁵¹⁶  me to preach to the Gentiles so they would hear the message ⁵¹⁷  of the gospel ⁵¹⁸  and believe. ⁵¹⁹  15:8 And God, who knows the heart, ⁵²⁰  has testified ⁵²¹  to them by giving them the Holy Spirit just as he did to us, ⁵²²  15:9 and he made no distinction ⁵²³  between them and us, cleansing ⁵²⁴  their hearts by faith. 15:10 So now why are you putting God to the test ⁵²⁵  by placing on the neck of the disciples a yoke ⁵²⁶  that neither our ancestors ⁵²⁷  nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through ⁵²⁸  the grace of the Lord Jesus, in the same way as they are.” ⁵²⁹ 

15:12 The whole group kept quiet ⁵³⁰  and listened to Barnabas and Paul while they explained all the miraculous signs ⁵³¹  and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, ⁵³²  James replied, ⁵³³  “Brothers, listen to me. 15:14 Simeon ⁵³⁴  has explained ⁵³⁵  how God first concerned himself ⁵³⁶  to select ⁵³⁷  from among the Gentiles ⁵³⁸  a people for his name. 15:15 The ⁵³⁹  words of the prophets agree ⁵⁴⁰  with this, as it is written,

15:16 ‘After this ⁵⁴¹  I ⁵⁴²  will return,

and I will rebuild the fallen tent ⁵⁴³  of David;

I will rebuild its ruins and restore ⁵⁴⁴  it,

15:17 so that the rest of humanity ⁵⁴⁵  may seek the Lord,

namely, ⁵⁴⁶  all the Gentiles ⁵⁴⁷  I have called to be my own,’ ⁵⁴⁸  says the Lord, ⁵⁴⁹  who makes these things 15:18 known ⁵⁵⁰  from long ago. ⁵⁵¹ 

15:19 “Therefore I conclude ⁵⁵²  that we should not cause extra difficulty ⁵⁵³  for those among the Gentiles ⁵⁵⁴  who are turning to God, 15:20 but that we should write them a letter ⁵⁵⁵  telling them to abstain ⁵⁵⁶  from things defiled ⁵⁵⁷  by idols and from sexual immorality and from what has been strangled ⁵⁵⁸  and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times, ⁵⁵⁹  because he is read aloud ⁵⁶⁰  in the synagogues ⁵⁶¹  every Sabbath.”

15:22 Then the apostles and elders, with the whole church, decided ⁵⁶²  to send men chosen from among them, Judas called Barsabbas and Silas, ⁵⁶³  leaders among the brothers, to Antioch ⁵⁶⁴  with Paul and Barnabas. 15:23 They sent this letter with them: ⁵⁶⁵ 

From the apostles ⁵⁶⁶  and elders, your brothers, ⁵⁶⁷  to the Gentile brothers and sisters ⁵⁶⁸  in Antioch, ⁵⁶⁹  Syria, ⁵⁷⁰  and Cilicia, greetings! 15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ⁵⁷¹  you, upsetting ⁵⁷²  your minds ⁵⁷³  by what they said, ⁵⁷⁴  15:25 we have unanimously ⁵⁷⁵  decided ⁵⁷⁶  to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who ⁵⁷⁷  have risked their lives ⁵⁷⁸  for the name of our Lord Jesus Christ. ⁵⁷⁹  15:27 Therefore we are sending ⁵⁸⁰  Judas and Silas ⁵⁸¹  who will tell you these things themselves in person. ⁵⁸²  15:28 For it seemed best to the Holy Spirit and to us ⁵⁸³  not to place any greater burden on you than these necessary rules: ⁵⁸⁴  15:29 that you abstain from meat that has been sacrificed to idols ⁵⁸⁵  and from blood and from what has been strangled ⁵⁸⁶  and from sexual immorality. ⁵⁸⁷  If you keep yourselves from doing these things, ⁵⁸⁸  you will do well. Farewell. ⁵⁸⁹ 

15:30 So when they were dismissed, ⁵⁹⁰  they went down to Antioch, ⁵⁹¹  and after gathering the entire group ⁵⁹²  together, they delivered the letter. 15:31 When they read it aloud, ⁵⁹³  the people ⁵⁹⁴  rejoiced at its encouragement. ⁵⁹⁵  15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. ⁵⁹⁶  15:33 After ⁵⁹⁷  they had spent some time there, ⁵⁹⁸  they were sent off in peace by the brothers to those who had sent them. 15:34 [[EMPTY]] ⁵⁹⁹  15:35 But Paul and Barnabas remained in Antioch, ⁶⁰⁰  teaching and proclaiming (along with many others) ⁶⁰¹  the word of the Lord. ⁶⁰² 

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return ⁶⁰³  and visit the brothers in every town where we proclaimed the word of the Lord ⁶⁰⁴  to see how they are doing.” ⁶⁰⁵  15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted ⁶⁰⁶  that they should not take along this one who had left them in Pamphylia ⁶⁰⁷  and had not accompanied them in the work. 15:39 They had ⁶⁰⁸  a sharp disagreement, ⁶⁰⁹  so that they parted company. Barnabas took along ⁶¹⁰  Mark and sailed away to Cyprus, ⁶¹¹  15:40 but Paul chose Silas and set out, commended ⁶¹²  to the grace of the Lord by the brothers and sisters. ⁶¹³  15:41 He passed through Syria and Cilicia, strengthening ⁶¹⁴  the churches.

Timothy Joins Paul and Silas

16:1 He also came to Derbe ⁶¹⁵  and to Lystra. ⁶¹⁶  A disciple ⁶¹⁷  named Timothy was there, the son of a Jewish woman who was a believer, ⁶¹⁸  but whose father was a Greek. ⁶¹⁹  16:2 The brothers in Lystra ⁶²⁰  and Iconium ⁶²¹  spoke well ⁶²²  of him. ⁶²³  16:3 Paul wanted Timothy ⁶²⁴  to accompany him, and he took ⁶²⁵  him and circumcised ⁶²⁶  him because of the Jews who were in those places, ⁶²⁷  for they all knew that his father was Greek. ⁶²⁸  16:4 As they went through the towns, ⁶²⁹  they passed on ⁶³⁰  the decrees that had been decided on by the apostles and elders in Jerusalem ⁶³¹  for the Gentile believers ⁶³²  to obey. ⁶³³  16:5 So the churches were being strengthened in the faith and were increasing in number every day. ⁶³⁴ 

Paul’s Vision of the Macedonian Man

16:6 They went through the region of Phrygia ⁶³⁵  and Galatia, ⁶³⁶  having been prevented ⁶³⁷  by the Holy Spirit from speaking the message ⁶³⁸  in the province of Asia. ⁶³⁹  16:7 When they came to ⁶⁴⁰  Mysia, ⁶⁴¹  they attempted to go into Bithynia, ⁶⁴²  but the Spirit of Jesus did not allow ⁶⁴³  them to do this, ⁶⁴⁴  16:8 so they passed through ⁶⁴⁵  Mysia ⁶⁴⁶  and went down to Troas. ⁶⁴⁷  16:9 A ⁶⁴⁸  vision appeared to Paul during the night: A Macedonian man was standing there ⁶⁴⁹  urging him, ⁶⁵⁰  “Come over ⁶⁵¹  to Macedonia ⁶⁵²  and help us!” 16:10 After Paul ⁶⁵³  saw the vision, we attempted ⁶⁵⁴  immediately to go over to Macedonia, ⁶⁵⁵  concluding that God had called ⁶⁵⁶  us to proclaim the good news to them.

Arrival at Philippi

16:11 We put out to sea ⁶⁵⁷  from Troas ⁶⁵⁸  and sailed a straight course ⁶⁵⁹  to Samothrace, ⁶⁶⁰  the next day to Neapolis, ⁶⁶¹  16:12 and from there to Philippi, ⁶⁶²  which is a leading city of that district ⁶⁶³  of Macedonia, ⁶⁶⁴  a Roman colony. ⁶⁶⁵  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 ⁶⁶⁶  and began to speak ⁶⁶⁷  to the women ⁶⁶⁸  who had assembled there. ⁶⁶⁹  16:14 A ⁶⁷⁰  woman named Lydia, a dealer in purple cloth ⁶⁷¹  from the city of Thyatira, ⁶⁷²  a God-fearing woman, listened to us. ⁶⁷³  The Lord opened her heart to respond ⁶⁷⁴  to what Paul was saying. 16:15 After she and her household were baptized, she urged us, ⁶⁷⁵  “If ⁶⁷⁶  you consider me to be a believer in the Lord, ⁶⁷⁷  come and stay in my house.” And she persuaded ⁶⁷⁸  us.

Paul and Silas Are Thrown Into Prison

16:16 Now ⁶⁷⁹  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. ⁶⁸⁰  She ⁶⁸¹  brought her owners ⁶⁸²  a great profit by fortune-telling. ⁶⁸³  16:17 She followed behind Paul and us and kept crying out, ⁶⁸⁴  “These men are servants ⁶⁸⁵  of the Most High God, who are proclaiming to you the way ⁶⁸⁶  of salvation.” ⁶⁸⁷  16:18 She continued to do this for many days. But Paul became greatly annoyed, ⁶⁸⁸  and turned ⁶⁸⁹  and said to the spirit, “I command you in the name of Jesus Christ ⁶⁹⁰  to come out of her!” And it came out of her at once. ⁶⁹¹  16:19 But when her owners ⁶⁹²  saw their hope of profit ⁶⁹³  was gone, they seized ⁶⁹⁴  Paul and Silas and dragged ⁶⁹⁵  them into the marketplace before the authorities. 16:20 When ⁶⁹⁶  they had brought them ⁶⁹⁷  before the magistrates, they said, “These men are throwing our city into confusion. ⁶⁹⁸  They are ⁶⁹⁹  Jews 16:21 and are advocating ⁷⁰⁰  customs that are not lawful for us to accept ⁷⁰¹  or practice, ⁷⁰²  since we are ⁷⁰³  Romans.”

16:22 The crowd joined the attack ⁷⁰⁴  against them, and the magistrates tore the clothes ⁷⁰⁵  off Paul and Silas ⁷⁰⁶  and ordered them to be beaten with rods. ⁷⁰⁷  16:23 After they had beaten them severely, ⁷⁰⁸  they threw them into prison and commanded ⁷⁰⁹  the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell ⁷¹⁰  and fastened their feet in the stocks. ⁷¹¹ 

16:25 About midnight Paul and Silas were praying ⁷¹²  and singing hymns to God, ⁷¹³  and the rest of ⁷¹⁴  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 ⁷¹⁵  of all the prisoners came loose. 16:27 When the jailer woke up ⁷¹⁶  and saw the doors of the prison standing open, ⁷¹⁷  he drew his sword and was about to kill himself, ⁷¹⁸  because he assumed ⁷¹⁹  the prisoners had escaped. 16:28 But Paul called out loudly, ⁷²⁰  “Do not harm yourself, ⁷²¹  for we are all here!” 16:29 Calling for lights, the jailer ⁷²²  rushed in and fell down ⁷²³  trembling at the feet of Paul and Silas. 16:30 Then he brought them outside ⁷²⁴  and asked, “Sirs, what must ⁷²⁵  I do to be saved?” 16:31 They replied, ⁷²⁶  “Believe ⁷²⁷  in the Lord Jesus ⁷²⁸  and you will be saved, you and your household.” 16:32 Then ⁷²⁹  they spoke the word of the Lord ⁷³⁰  to him, along with all those who were in his house. 16:33 At ⁷³¹  that hour of the night he took them ⁷³²  and washed their wounds; ⁷³³  then ⁷³⁴  he and all his family ⁷³⁵  were baptized right away. ⁷³⁶  16:34 The jailer ⁷³⁷  brought them into his house and set food ⁷³⁸  before them, and he rejoiced greatly ⁷³⁹  that he had come to believe ⁷⁴⁰  in God, together with his entire household. ⁷⁴¹  16:35 At daybreak ⁷⁴²  the magistrates ⁷⁴³  sent their police officers, ⁷⁴⁴  saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, ⁷⁴⁵  “The magistrates have sent orders ⁷⁴⁶  to release you. So come out now and go in peace.” ⁷⁴⁷  16:37 But Paul said to the police officers, ⁷⁴⁸  “They had us beaten in public ⁷⁴⁹  without a proper trial ⁷⁵⁰  – even though we are Roman citizens ⁷⁵¹  – and they threw us ⁷⁵²  in prison. And now they want to send us away ⁷⁵³  secretly? Absolutely not! They ⁷⁵⁴  themselves must come and escort us out!” ⁷⁵⁵  16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas ⁷⁵⁶  were Roman citizens ⁷⁵⁷  16:39 and came ⁷⁵⁸  and apologized to them. After ⁷⁵⁹  they brought them out, they asked them repeatedly ⁷⁶⁰  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 ⁷⁶¹  departed.

Paul and Silas at Thessalonica

17:1 After they traveled through ⁷⁶²  Amphipolis ⁷⁶³  and Apollonia, ⁷⁶⁴  they came to Thessalonica, ⁷⁶⁵  where there was a Jewish synagogue. ⁷⁶⁶  17:2 Paul went to the Jews in the synagogue, ⁷⁶⁷  as he customarily did, and on three Sabbath days he addressed ⁷⁶⁸  them from the scriptures, 17:3 explaining and demonstrating ⁷⁶⁹  that the Christ ⁷⁷⁰  had to suffer and to rise from the dead, ⁷⁷¹  saying, ⁷⁷²  “This Jesus I am proclaiming to you is the Christ.” ⁷⁷³  17:4 Some of them were persuaded ⁷⁷⁴  and joined Paul and Silas, along with a large group ⁷⁷⁵  of God-fearing Greeks ⁷⁷⁶  and quite a few ⁷⁷⁷  prominent women. 17:5 But the Jews became jealous, ⁷⁷⁸  and gathering together some worthless men from the rabble in the marketplace, ⁷⁷⁹  they formed a mob ⁷⁸⁰  and set the city in an uproar. ⁷⁸¹  They attacked Jason’s house, ⁷⁸²  trying to find Paul and Silas ⁷⁸³  to bring them out to the assembly. ⁷⁸⁴  17:6 When they did not find them, they dragged ⁷⁸⁵  Jason and some of the brothers before the city officials, ⁷⁸⁶  screaming, “These people who have stirred up trouble ⁷⁸⁷  throughout the world ⁷⁸⁸  have come here too, 17:7 and ⁷⁸⁹  Jason has welcomed them as guests! They ⁷⁹⁰  are all acting against Caesar’s ⁷⁹¹  decrees, saying there is another king named ⁷⁹²  Jesus!” ⁷⁹³  17:8 They caused confusion among ⁷⁹⁴  the crowd and the city officials ⁷⁹⁵  who heard these things. 17:9 After ⁷⁹⁶  the city officials ⁷⁹⁷  had received bail ⁷⁹⁸  from Jason and the others, they released them.

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ⁷⁹⁹  at once, during the night. When they arrived, ⁸⁰⁰  they went to the Jewish synagogue. ⁸⁰¹  17:11 These Jews ⁸⁰²  were more open-minded ⁸⁰³  than those in Thessalonica, ⁸⁰⁴  for they eagerly ⁸⁰⁵  received ⁸⁰⁶  the message, examining ⁸⁰⁷  the scriptures carefully every day ⁸⁰⁸  to see if these things were so. 17:12 Therefore many of them believed, along with quite a few ⁸⁰⁹  prominent ⁸¹⁰  Greek women and men. 17:13 But when the Jews from Thessalonica ⁸¹¹  heard that Paul had also proclaimed the word of God ⁸¹²  in Berea, ⁸¹³  they came there too, inciting ⁸¹⁴  and disturbing ⁸¹⁵  the crowds. 17:14 Then the brothers sent Paul away to the coast ⁸¹⁶  at once, but Silas and Timothy remained in Berea. ⁸¹⁷  17:15 Those who accompanied Paul escorted him as far as Athens, ⁸¹⁸  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ⁸¹⁹ 

Paul at Athens

17:16 While Paul was waiting for them in Athens, ⁸²⁰  his spirit was greatly upset ⁸²¹  because he saw ⁸²²  the city was full of idols. 17:17 So he was addressing ⁸²³  the Jews and the God-fearing Gentiles ⁸²⁴  in the synagogue, ⁸²⁵  and in the marketplace every day ⁸²⁶  those who happened to be there. 17:18 Also some of the Epicurean ⁸²⁷  and Stoic ⁸²⁸  philosophers were conversing ⁸²⁹  with him, and some were asking, ⁸³⁰  “What does this foolish babbler ⁸³¹  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ⁸³²  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ⁸³³  17:19 So they took Paul and ⁸³⁴  brought him to the Areopagus, ⁸³⁵  saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things ⁸³⁶  to our ears, so we want to know what they ⁸³⁷  mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time ⁸³⁸  in nothing else than telling ⁸³⁹  or listening to something new.) ⁸⁴⁰ 

17:22 So Paul stood ⁸⁴¹  before the Areopagus and said, “Men of Athens, I see that you are very religious ⁸⁴²  in all respects. ⁸⁴³  17:23 For as I went around and observed closely your objects of worship, ⁸⁴⁴  I even found an altar with this inscription: ⁸⁴⁵  ‘To an unknown god.’ Therefore what you worship without knowing it, ⁸⁴⁶  this I proclaim to you. 17:24 The God who made the world and everything in it, ⁸⁴⁷  who is ⁸⁴⁸  Lord of heaven and earth, does not live in temples made by human hands, ⁸⁴⁹  17:25 nor is he served by human hands, as if he needed anything, ⁸⁵⁰  because he himself gives life and breath and everything to everyone. ⁸⁵¹  17:26 From one man ⁸⁵²  he made every nation of the human race ⁸⁵³  to inhabit the entire earth, ⁸⁵⁴  determining their set times ⁸⁵⁵  and the fixed limits of the places where they would live, ⁸⁵⁶  17:27 so that they would search for God and perhaps grope around ⁸⁵⁷  for him and find him, ⁸⁵⁸  though he is ⁸⁵⁹  not far from each one of us. 17:28 For in him we live and move about ⁸⁶⁰  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ⁸⁶¹  17:29 So since we are God’s offspring, we should not think the deity ⁸⁶²  is like gold or silver or stone, an image ⁸⁶³  made by human ⁸⁶⁴  skill ⁸⁶⁵  and imagination. ⁸⁶⁶  17:30 Therefore, although God has overlooked ⁸⁶⁷  such times of ignorance, ⁸⁶⁸  he now commands all people ⁸⁶⁹  everywhere to repent, ⁸⁷⁰  17:31 because he has set ⁸⁷¹  a day on which he is going to judge the world ⁸⁷²  in righteousness, by a man whom he designated, ⁸⁷³  having provided proof to everyone by raising ⁸⁷⁴  him from the dead.”

17:32 Now when they heard about ⁸⁷⁵  the resurrection from the dead, some began to scoff, ⁸⁷⁶  but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. ⁸⁷⁷  17:34 But some people ⁸⁷⁸  joined him ⁸⁷⁹  and believed. Among them ⁸⁸⁰  were Dionysius, who was a member of the Areopagus, ⁸⁸¹  a woman ⁸⁸²  named Damaris, and others with them.

Paul at Corinth

18:1 After this ⁸⁸³  Paul ⁸⁸⁴  departed from ⁸⁸⁵  Athens ⁸⁸⁶  and went to Corinth. ⁸⁸⁷  18:2 There he ⁸⁸⁸  found ⁸⁸⁹  a Jew named Aquila, ⁸⁹⁰  a native of Pontus, ⁸⁹¹  who had recently come from Italy with his wife Priscilla, because Claudius ⁸⁹²  had ordered all the Jews to depart from ⁸⁹³  Rome. ⁸⁹⁴  Paul approached ⁸⁹⁵  them, 18:3 and because he worked at the same trade, he stayed with them and worked with them ⁸⁹⁶  (for they were tentmakers ⁸⁹⁷  by trade). ⁸⁹⁸  18:4 He addressed ⁸⁹⁹  both Jews and Greeks in the synagogue ⁹⁰⁰  every Sabbath, attempting to persuade ⁹⁰¹  them.

18:5 Now when Silas and Timothy arrived ⁹⁰²  from Macedonia, ⁹⁰³  Paul became wholly absorbed with proclaiming ⁹⁰⁴  the word, testifying ⁹⁰⁵  to the Jews that Jesus was the Christ. ⁹⁰⁶  18:6 When they opposed him ⁹⁰⁷  and reviled him, ⁹⁰⁸  he protested by shaking out his clothes ⁹⁰⁹  and said to them, “Your blood ⁹¹⁰  be on your own heads! I am guiltless! ⁹¹¹  From now on I will go to the Gentiles!” 18:7 Then Paul ⁹¹²  left ⁹¹³  the synagogue ⁹¹⁴  and went to the house of a person named Titius Justus, a Gentile who worshiped God, ⁹¹⁵  whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, ⁹¹⁶  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ⁹¹⁷  believed and were baptized. 18:9 The Lord said to Paul by a vision ⁹¹⁸  in the night, ⁹¹⁹  “Do not be afraid, ⁹²⁰  but speak and do not be silent, 18:10 because I am with you, and no one will assault ⁹²¹  you to harm ⁹²²  you, because I have many people in this city.” 18:11 So he stayed there ⁹²³  a year and six months, teaching the word of God among them. ⁹²⁴ 

Paul Before the Proconsul Gallio

18:12 Now while Gallio ⁹²⁵  was proconsul ⁹²⁶  of Achaia, ⁹²⁷  the Jews attacked Paul together ⁹²⁸  and brought him before the judgment seat, ⁹²⁹  18:13 saying, “This man is persuading ⁹³⁰  people to worship God in a way contrary to ⁹³¹  the law!” 18:14 But just as Paul was about to speak, ⁹³²  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ⁹³³  I would have been justified in accepting the complaint ⁹³⁴  of you Jews, ⁹³⁵  18:15 but since it concerns points of disagreement ⁹³⁶  about words and names and your own law, settle ⁹³⁷  it yourselves. I will not be ⁹³⁸  a judge of these things!” 18:16 Then he had them forced away ⁹³⁹  from the judgment seat. ⁹⁴⁰  18:17 So they all seized Sosthenes, the president of the synagogue, ⁹⁴¹  and began to beat ⁹⁴²  him in front of the judgment seat. ⁹⁴³  Yet none of these things were of any concern ⁹⁴⁴  to Gallio.

Paul Returns to Antioch in Syria

18:18 Paul, after staying ⁹⁴⁵  many more days in Corinth, ⁹⁴⁶  said farewell to ⁹⁴⁷  the brothers and sailed away to Syria accompanied by ⁹⁴⁸  Priscilla and Aquila. ⁹⁴⁹  He ⁹⁵⁰  had his hair cut off ⁹⁵¹  at Cenchrea ⁹⁵²  because he had made a vow. ⁹⁵³  18:19 When they reached Ephesus, ⁹⁵⁴  Paul ⁹⁵⁵  left Priscilla and Aquila ⁹⁵⁶  behind there, but he himself went ⁹⁵⁷  into the synagogue ⁹⁵⁸  and addressed ⁹⁵⁹  the Jews. 18:20 When they asked him to stay longer, he would not consent, ⁹⁶⁰  18:21 but said farewell to ⁹⁶¹  them and added, ⁹⁶²  “I will come back ⁹⁶³  to you again if God wills.” ⁹⁶⁴  Then ⁹⁶⁵  he set sail from Ephesus, 18:22 and when he arrived ⁹⁶⁶  at Caesarea, ⁹⁶⁷  he went up and greeted ⁹⁶⁸  the church at Jerusalem ⁹⁶⁹  and then went down to Antioch. ⁹⁷⁰  18:23 After he spent ⁹⁷¹  some time there, Paul left and went through the region of Galatia ⁹⁷²  and Phrygia, ⁹⁷³  strengthening all the disciples.

Apollos Begins His Ministry

18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. ⁹⁷⁴  He was an eloquent speaker, ⁹⁷⁵  well-versed ⁹⁷⁶  in the scriptures. 18:25 He had been instructed in ⁹⁷⁷  the way of the Lord, and with great enthusiasm ⁹⁷⁸  he spoke and taught accurately the facts ⁹⁷⁹  about Jesus, although he knew ⁹⁸⁰  only the baptism of John. 18:26 He began to speak out fearlessly ⁹⁸¹  in the synagogue, ⁹⁸²  but when Priscilla and Aquila ⁹⁸³  heard him, they took him aside ⁹⁸⁴  and explained the way of God to him more accurately. 18:27 When Apollos ⁹⁸⁵  wanted to cross over to Achaia, ⁹⁸⁶  the brothers encouraged ⁹⁸⁷  him ⁹⁸⁸  and wrote to the disciples to welcome him. When he arrived, he ⁹⁸⁹  assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously ⁹⁹⁰  in public debate, ⁹⁹¹  demonstrating from the scriptures that the Christ ⁹⁹²  was Jesus. ⁹⁹³ 

Disciples of John the Baptist at Ephesus

19:1 While ⁹⁹⁴  Apollos was in Corinth, ⁹⁹⁵  Paul went through the inland ⁹⁹⁶  regions ⁹⁹⁷  and came to Ephesus. ⁹⁹⁸  He ⁹⁹⁹  found some disciples there ¹⁰⁰⁰  19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ¹⁰⁰¹  They replied, ¹⁰⁰²  “No, we have not even ¹⁰⁰³  heard that there is a Holy Spirit.” 19:3 So Paul ¹⁰⁰⁴  said, “Into what then were you baptized?” “Into John’s baptism,” they replied. ¹⁰⁰⁵  19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, ¹⁰⁰⁶  that is, in Jesus.” 19:5 When they heard this, they were baptized in the name of the Lord Jesus, 19:6 and when Paul placed ¹⁰⁰⁷  his hands on them, the Holy Spirit came ¹⁰⁰⁸  upon them, and they began to speak ¹⁰⁰⁹  in tongues and to prophesy. ¹⁰¹⁰  19:7 (Now there were about twelve men in all.) ¹⁰¹¹ 

Paul Continues to Minister at Ephesus

19:8 So Paul ¹⁰¹²  entered ¹⁰¹³  the synagogue ¹⁰¹⁴  and spoke out fearlessly ¹⁰¹⁵  for three months, addressing ¹⁰¹⁶  and convincing ¹⁰¹⁷  them about the kingdom of God. ¹⁰¹⁸  19:9 But when ¹⁰¹⁹  some were stubborn ¹⁰²⁰  and refused to believe, reviling ¹⁰²¹  the Way ¹⁰²²  before the congregation, he left ¹⁰²³  them and took the disciples with him, ¹⁰²⁴  addressing ¹⁰²⁵  them every day ¹⁰²⁶  in the lecture hall ¹⁰²⁷  of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, ¹⁰²⁸  both Jews and Greeks, heard the word of the Lord. ¹⁰²⁹ 

The Seven Sons of Sceva

19:11 God was performing extraordinary ¹⁰³⁰  miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body ¹⁰³¹  were brought ¹⁰³²  to the sick, their diseases left them and the evil spirits went out of them. ¹⁰³³  19:13 But some itinerant ¹⁰³⁴  Jewish exorcists tried to invoke the name ¹⁰³⁵  of the Lord Jesus over those who were possessed by ¹⁰³⁶  evil spirits, saying, “I sternly warn ¹⁰³⁷  you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named ¹⁰³⁸  Sceva, a Jewish high priest, were doing this.) ¹⁰³⁹  19:15 But the evil spirit replied to them, ¹⁰⁴⁰  “I know about Jesus ¹⁰⁴¹  and I am acquainted with ¹⁰⁴²  Paul, but who are you?” ¹⁰⁴³  19:16 Then the man who was possessed by ¹⁰⁴⁴  the evil spirit jumped on ¹⁰⁴⁵  them and beat them all into submission. ¹⁰⁴⁶  He prevailed ¹⁰⁴⁷  against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, ¹⁰⁴⁸  both Jews and Greeks; fear came over ¹⁰⁴⁹  them all, and the name of the Lord Jesus was praised. ¹⁰⁵⁰  19:18 Many of those who had believed came forward, ¹⁰⁵¹  confessing and making their deeds known. ¹⁰⁵²  19:19 Large numbers ¹⁰⁵³  of those who had practiced magic ¹⁰⁵⁴  collected their books ¹⁰⁵⁵  and burned them up in the presence of everyone. ¹⁰⁵⁶  When ¹⁰⁵⁷  the value of the books was added up, it was found to total fifty thousand silver coins. ¹⁰⁵⁸  19:20 In this way the word of the Lord ¹⁰⁵⁹  continued to grow in power ¹⁰⁶⁰  and to prevail. ¹⁰⁶¹ 

A Riot in Ephesus

19:21 Now after all these things had taken place, ¹⁰⁶²  Paul resolved ¹⁰⁶³  to go to Jerusalem, ¹⁰⁶⁴  passing through Macedonia ¹⁰⁶⁵  and Achaia. ¹⁰⁶⁶  He said, ¹⁰⁶⁷  “After I have been there, I must also see Rome.” ¹⁰⁶⁸  19:22 So after sending ¹⁰⁶⁹  two of his assistants, ¹⁰⁷⁰  Timothy and Erastus, to Macedonia, ¹⁰⁷¹  he himself stayed on for a while in the province of Asia. ¹⁰⁷² 

19:23 At ¹⁰⁷³  that time ¹⁰⁷⁴  a great disturbance ¹⁰⁷⁵  took place concerning the Way. ¹⁰⁷⁶  19:24 For a man named Demetrius, a silversmith who made silver shrines ¹⁰⁷⁷  of Artemis, ¹⁰⁷⁸  brought a great deal ¹⁰⁷⁹  of business ¹⁰⁸⁰  to the craftsmen. 19:25 He gathered ¹⁰⁸¹  these ¹⁰⁸²  together, along with the workmen in similar trades, ¹⁰⁸³  and said, “Men, you know that our prosperity ¹⁰⁸⁴  comes from this business. 19:26 And you see and hear that this Paul has persuaded ¹⁰⁸⁵  and turned away ¹⁰⁸⁶  a large crowd, ¹⁰⁸⁷  not only in Ephesus ¹⁰⁸⁸  but in practically all of the province of Asia, ¹⁰⁸⁹  by saying ¹⁰⁹⁰  that gods made by hands are not gods at all. ¹⁰⁹¹  19:27 There is danger not only that this business of ours will come into disrepute, ¹⁰⁹²  but also that the temple of the great goddess Artemis ¹⁰⁹³  will be regarded as nothing, ¹⁰⁹⁴  and she whom all the province of Asia ¹⁰⁹⁵  and the world worship will suffer the loss of her greatness.” ¹⁰⁹⁶ 

19:28 When ¹⁰⁹⁷  they heard ¹⁰⁹⁸  this they became enraged ¹⁰⁹⁹  and began to shout, ¹¹⁰⁰  “Great is Artemis ¹¹⁰¹  of the Ephesians!” 19:29 The ¹¹⁰²  city was filled with the uproar, ¹¹⁰³  and the crowd ¹¹⁰⁴  rushed to the theater ¹¹⁰⁵  together, ¹¹⁰⁶  dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions. 19:30 But when Paul wanted to enter the public assembly, ¹¹⁰⁷  the disciples would not let him. 19:31 Even some of the provincial authorities ¹¹⁰⁸  who were his friends sent ¹¹⁰⁹  a message ¹¹¹⁰  to him, urging him not to venture ¹¹¹¹  into the theater. 19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. ¹¹¹²  19:33 Some of the crowd concluded ¹¹¹³  it was about ¹¹¹⁴  Alexander because the Jews had pushed him to the front. ¹¹¹⁵  Alexander, gesturing ¹¹¹⁶  with his hand, was wanting to make a defense ¹¹¹⁷  before the public assembly. ¹¹¹⁸  19:34 But when they recognized ¹¹¹⁹  that he was a Jew, they all shouted in unison, ¹¹²⁰  “Great is Artemis ¹¹²¹  of the Ephesians!” for about two hours. ¹¹²²  19:35 After the city secretary ¹¹²³  quieted the crowd, he said, “Men of Ephesus, what person ¹¹²⁴  is there who does not know that the city of the Ephesians is the keeper ¹¹²⁵  of the temple of the great Artemis ¹¹²⁶  and of her image that fell from heaven? ¹¹²⁷  19:36 So because these facts ¹¹²⁸  are indisputable, ¹¹²⁹  you must keep quiet ¹¹³⁰  and not do anything reckless. ¹¹³¹  19:37 For you have brought these men here who are neither temple robbers ¹¹³²  nor blasphemers of our goddess. ¹¹³³  19:38 If then Demetrius and the craftsmen who are with him have a complaint ¹¹³⁴  against someone, the courts are open ¹¹³⁵  and there are proconsuls; let them bring charges against one another there. ¹¹³⁶  19:39 But if you want anything in addition, ¹¹³⁷  it will have to be settled ¹¹³⁸  in a legal assembly. ¹¹³⁹  19:40 For ¹¹⁴⁰  we are in danger of being charged with rioting ¹¹⁴¹  today, since there is no cause we can give to explain ¹¹⁴²  this disorderly gathering.” ¹¹⁴³  19:41 After ¹¹⁴⁴  he had said ¹¹⁴⁵  this, ¹¹⁴⁶  he dismissed the assembly. ¹¹⁴⁷ 

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ¹¹⁴⁸  them and saying farewell, ¹¹⁴⁹  he left to go to Macedonia. ¹¹⁵⁰  20:2 After he had gone through those regions ¹¹⁵¹  and spoken many words of encouragement ¹¹⁵²  to the believers there, ¹¹⁵³  he came to Greece, ¹¹⁵⁴  20:3 where he stayed ¹¹⁵⁵  for three months. Because the Jews had made ¹¹⁵⁶  a plot ¹¹⁵⁷  against him as he was intending ¹¹⁵⁸  to sail ¹¹⁵⁹  for Syria, he decided ¹¹⁶⁰  to return through Macedonia. ¹¹⁶¹  20:4 Paul ¹¹⁶²  was accompanied by Sopater son of Pyrrhus from Berea, ¹¹⁶³  Aristarchus and Secundus from Thessalonica, ¹¹⁶⁴  Gaius ¹¹⁶⁵  from Derbe, ¹¹⁶⁶  and Timothy, as well as Tychicus and Trophimus from the province of Asia. ¹¹⁶⁷  20:5 These had gone on ahead ¹¹⁶⁸  and were waiting for us in Troas. ¹¹⁶⁹  20:6 We ¹¹⁷⁰  sailed away from Philippi ¹¹⁷¹  after the days of Unleavened Bread, ¹¹⁷²  and within five days ¹¹⁷³  we came to the others ¹¹⁷⁴  in Troas, ¹¹⁷⁵  where we stayed for seven days. 20:7 On the first day ¹¹⁷⁶  of the week, when we met ¹¹⁷⁷  to break bread, Paul began to speak ¹¹⁷⁸  to the people, and because he intended ¹¹⁷⁹  to leave the next day, he extended ¹¹⁸⁰  his message until midnight. 20:8 (Now there were many lamps ¹¹⁸¹  in the upstairs room where we were meeting.) ¹¹⁸²  20:9 A young man named Eutychus, who was sitting in the window, ¹¹⁸³  was sinking ¹¹⁸⁴  into a deep sleep while Paul continued to speak ¹¹⁸⁵  for a long time. Fast asleep, ¹¹⁸⁶  he fell down from the third story and was picked up dead. 20:10 But Paul went down, ¹¹⁸⁷  threw himself ¹¹⁸⁸  on the young man, ¹¹⁸⁹  put his arms around him, ¹¹⁹⁰  and said, “Do not be distressed, for he is still alive!” ¹¹⁹¹  20:11 Then Paul ¹¹⁹²  went back upstairs, ¹¹⁹³  and after he had broken bread and eaten, he talked with them ¹¹⁹⁴  a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly ¹¹⁹⁵  comforted.

The Voyage to Miletus

20:13 We went on ahead ¹¹⁹⁶  to the ship and put out to sea ¹¹⁹⁷  for Assos, ¹¹⁹⁸  intending ¹¹⁹⁹  to take Paul aboard there, for he had arranged it this way. ¹²⁰⁰  He ¹²⁰¹  himself was intending ¹²⁰²  to go there by land. ¹²⁰³  20:14 When he met us in Assos, ¹²⁰⁴  we took him aboard ¹²⁰⁵  and went to Mitylene. ¹²⁰⁶  20:15 We set sail ¹²⁰⁷  from there, and on the following day we arrived off Chios. ¹²⁰⁸  The next day we approached ¹²⁰⁹  Samos, ¹²¹⁰  and the day after that we arrived at Miletus. ¹²¹¹  20:16 For Paul had decided to sail past Ephesus ¹²¹²  so as not to spend time ¹²¹³  in the province of Asia, ¹²¹⁴  for he was hurrying ¹²¹⁵  to arrive in Jerusalem, ¹²¹⁶  if possible, ¹²¹⁷  by the day of Pentecost. 20:17 From Miletus ¹²¹⁸  he sent a message ¹²¹⁹  to Ephesus, telling the elders of the church to come to him. ¹²²⁰ 

20:18 When they arrived, he said to them, “You yourselves know how I lived ¹²²¹  the whole time I was with you, from the first day I set foot ¹²²²  in the province of Asia, ¹²²³  20:19 serving the Lord with all humility ¹²²⁴  and with tears, and with the trials that happened to me because of the plots ¹²²⁵  of the Jews. 20:20 You know that I did not hold back from proclaiming ¹²²⁶  to you anything that would be helpful, ¹²²⁷  and from teaching you publicly ¹²²⁸  and from house to house, 20:21 testifying ¹²²⁹  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ¹²³⁰  20:22 And now, ¹²³¹  compelled ¹²³²  by the Spirit, I am going to Jerusalem ¹²³³  without knowing what will happen to me there, ¹²³⁴  20:23 except ¹²³⁵  that the Holy Spirit warns ¹²³⁶  me in town after town ¹²³⁷  that ¹²³⁸  imprisonment ¹²³⁹  and persecutions ¹²⁴⁰  are waiting for me. 20:24 But I do not consider my life ¹²⁴¹  worth anything ¹²⁴²  to myself, so that ¹²⁴³  I may finish my task ¹²⁴⁴  and the ministry that I received from the Lord Jesus, to testify to the good news ¹²⁴⁵  of God’s grace.

20:25 “And now ¹²⁴⁶  I know that none ¹²⁴⁷  of you among whom I went around proclaiming the kingdom ¹²⁴⁸  will see me ¹²⁴⁹  again. 20:26 Therefore I declare ¹²⁵⁰  to you today that I am innocent ¹²⁵¹  of the blood of you all. ¹²⁵²  20:27 For I did not hold back from ¹²⁵³  announcing ¹²⁵⁴  to you the whole purpose ¹²⁵⁵  of God. 20:28 Watch out for ¹²⁵⁶  yourselves and for all the flock of which ¹²⁵⁷  the Holy Spirit has made you overseers, ¹²⁵⁸  to shepherd the church of God ¹²⁵⁹  that he obtained ¹²⁶⁰  with the blood of his own Son. ¹²⁶¹  20:29 I know that after I am gone ¹²⁶²  fierce wolves ¹²⁶³  will come in among you, not sparing the flock. 20:30 Even from among your own group ¹²⁶⁴  men ¹²⁶⁵  will arise, teaching perversions of the truth ¹²⁶⁶  to draw the disciples away after them. 20:31 Therefore be alert, ¹²⁶⁷  remembering that night and day for three years I did not stop warning ¹²⁶⁸  each one of you with tears. 20:32 And now I entrust ¹²⁶⁹  you to God and to the message ¹²⁷⁰  of his grace. This message ¹²⁷¹  is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired ¹²⁷²  no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine ¹²⁷³  provided for my needs and the needs of those who were with me. 20:35 By all these things, ¹²⁷⁴  I have shown you that by working in this way we must help ¹²⁷⁵  the weak, ¹²⁷⁶  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ¹²⁷⁷ 

20:36 When ¹²⁷⁸  he had said these things, he knelt down ¹²⁷⁹  with them all and prayed. 20:37 They all began to weep loudly, ¹²⁸⁰  and hugged ¹²⁸¹  Paul and kissed him, ¹²⁸²  20:38 especially saddened ¹²⁸³  by what ¹²⁸⁴  he had said, that they were not going to see him ¹²⁸⁵  again. Then they accompanied ¹²⁸⁶  him to the ship.

Paul’s Journey to Jerusalem

21:1 After ¹²⁸⁷  we ¹²⁸⁸  tore ourselves away ¹²⁸⁹  from them, we put out to sea, ¹²⁹⁰  and sailing a straight course, ¹²⁹¹  we came to Cos, ¹²⁹²  on the next day to Rhodes, ¹²⁹³  and from there to Patara. ¹²⁹⁴  21:2 We found ¹²⁹⁵  a ship crossing over to Phoenicia, ¹²⁹⁶  went aboard, ¹²⁹⁷  and put out to sea. ¹²⁹⁸  21:3 After we sighted Cyprus ¹²⁹⁹  and left it behind on our port side, ¹³⁰⁰  we sailed on to Syria and put in ¹³⁰¹  at Tyre, ¹³⁰²  because the ship was to unload its cargo there. 21:4 After we located ¹³⁰³  the disciples, we stayed there ¹³⁰⁴  seven days. They repeatedly told ¹³⁰⁵  Paul through the Spirit ¹³⁰⁶  not to set foot ¹³⁰⁷  in Jerusalem. ¹³⁰⁸  21:5 When ¹³⁰⁹  our time was over, ¹³¹⁰  we left and went on our way. All of them, with their wives and children, accompanied ¹³¹¹  us outside of the city. After ¹³¹²  kneeling down on the beach and praying, ¹³¹³  21:6 we said farewell ¹³¹⁴  to one another. ¹³¹⁵  Then ¹³¹⁶  we went aboard the ship, and they returned to their own homes. ¹³¹⁷  21:7 We continued the voyage from Tyre ¹³¹⁸  and arrived at Ptolemais, ¹³¹⁹  and when we had greeted the brothers, we stayed with them for one day. 21:8 On the next day we left ¹³²⁰  and came to Caesarea, ¹³²¹  and entered ¹³²²  the house of Philip the evangelist, who was one of the seven, ¹³²³  and stayed with him. 21:9 (He had four unmarried ¹³²⁴  daughters who prophesied.) ¹³²⁵ 

21:10 While we remained there for a number of days, ¹³²⁶  a prophet named Agabus ¹³²⁷  came down from Judea. 21:11 He came ¹³²⁸  to us, took ¹³²⁹  Paul’s belt, ¹³³⁰  tied ¹³³¹  his own hands and feet with it, ¹³³²  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ¹³³³  to the Gentiles.’” 21:12 When we heard this, both we and the local people ¹³³⁴  begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking ¹³³⁵  my heart? For I am ready not only to be tied up, ¹³³⁶  but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded, ¹³³⁷  we said no more except, ¹³³⁸  “The Lord’s will be done.” ¹³³⁹ 

21:15 After these days we got ready ¹³⁴⁰  and started up ¹³⁴¹  to Jerusalem. 21:16 Some of the disciples from Caesarea ¹³⁴²  came along with us too, and brought us to the house ¹³⁴³  of Mnason of Cyprus, a disciple from the earliest times, ¹³⁴⁴  with whom we were to stay.

Romans 11:11-15

11:11 I ask then, they did not stumble into an irrevocable fall, ¹³⁴⁵  did they? Absolutely not! But by their transgression salvation has come to the Gentiles, to make Israel ¹³⁴⁶  jealous. 11:12 Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration ¹³⁴⁷  bring?

11:13 Now I am speaking to you Gentiles. Seeing that I am an apostle to the Gentiles, I magnify my ministry, 11:14 if somehow I could provoke my people to jealousy and save some of them. 11:15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?

[8:17]  ¹ tn Heb “peoples of the land” (so NASB); NIV “people of other nationalities”; NRSV “peoples of the country.”

[8:17]  ² tn Heb “were becoming Jews”; NAB “embraced Judaism.” However, the Hitpael stem of the verb is sometimes used of a feigning action rather than a genuine one (see, e.g., 2 Sam 13:5, 6), which is the way the present translation understands the use of the word here (cf. NEB “professed themselves Jews”; NRSV “professed to be Jews”). This is the only occurrence of this verb in the Hebrew Bible, so there are no exact parallels. However, in the context of v. 17 the motivation of their conversion (Heb “the fear of the Jews had fallen upon them”) should not be overlooked. The LXX apparently understood the conversion described here to be genuine, since it adds the words “they were being circumcised and” before “they became Jews.”

[8:17]  ³ tn Heb “had fallen upon them” (so NRSV); NIV “had seized them.”

[31:27]  ⁴ tn Heb “Behold days are coming!” The particle “Behold” is probably used here to emphasize the reality of a fact. See the translator’s note on 1:6.

[31:27]  ⁵ tn Heb “Oracle of the Lord.”

[31:27]  ⁶ tn Heb “Behold, the days are coming and [= when] I will sow the house of Israel and the house of Judah with the seed of people and of animals.” For the significance of the metaphor see the study note.

[3:1]  ⁷ sn The LXX introduces this chapter with the following chronological note: “in the eighteenth year of.” Such a date would place these events at about the time of the destruction of Jerusalem in 586 B.C. (cf. 2 Kgs 25:8). However, there seems to be no real basis for associating the events of Daniel 3 with this date.

[3:1]  ⁸ sn There is no need to think of Nebuchadnezzar’s image as being solid gold. No doubt the sense is that it was overlaid with gold (cf. Isa 40:19; Jer 10:3-4), with the result that it presented a dazzling self-compliment to the greatness of Nebuchadnezzar’s achievements.

[3:1]  ⁹ sn According to a number of patristic authors, the image represented a deification of Nebuchadnezzar himself. This is not clear from the biblical text, however.

[3:1]  ¹⁰ tn Aram “sixty cubits.” Assuming a length of 18 inches for the standard cubit, the image would be 90 feet (27.4 m) high.

[3:1]  ¹¹ tn Aram “six cubits.” Assuming a length of 18 inches for the standard cubit, the image would be 9 feet (2.74 m) wide.

[3:2]  ¹² sn The specific duties of the seven types of officials listed here (cf. vv. 3, 27) are unclear. The Aramaic words that are used are transliterations of Akkadian or Persian technical terms whose exact meanings are uncertain. The translations given here follow suggestions set forth in BDB.

[3:2]  ¹³ tn Aram “Nebuchadnezzar the king.” The proper name and title have been replaced by the relative pronoun (“he”) in the translation for stylistic reasons.

[3:3]  ¹⁴ tc The LXX and Theodotion lack the words “that Nebuchadnezzar had erected.”

[3:4]  ¹⁵ tn According to BDB 1097 s.v. כָּרוֹז the Aramaic word used here is a Greek loanword, but other scholars have argued instead for a Persian derivation (HALOT 1902 s.v. *כָּרוֹז).

[3:4]  ¹⁶ tn Aram “in strength.”

[3:4]  ¹⁷ tn Aram “they are saying.”

[3:5]  ¹⁸ sn The word zither (Aramaic קִיתָרוֹס [qitaros]), and the words for harp (Aramaic פְּסַנְתֵּרִין [pÿsanterin]) and pipes (Aramaic סוּמְפֹּנְיָה [sumponÿyah]), are of Greek derivation. Though much has been made of this in terms of suggesting a date in the Hellenistic period for the writing of the book, it is not surprising that a few Greek cultural terms, all of them the names of musical instruments, should appear in this book. As a number of scholars have pointed out, the bigger surprise (if, in fact, the book is to be dated to the Hellenistic period) may be that there are so few Greek loanwords in Daniel.

[3:5]  ¹⁹ tn The imperfect Aramaic verbs have here an injunctive nuance.

[3:6]  ²⁰ tn Aram “in that hour.”

[3:7]  ²¹ tn Aram “all the peoples.”

[3:7]  ²² tc Though not in the Aramaic text of BHS, this word appears in many medieval Hebrew MSS, some LXX MSS, and Vulgate. Cf. vv. 5, 10, 15.

[3:8]  ²³ tc This expression is absent in Theodotion.

[3:8]  ²⁴ tn Aram “men.”

[3:8]  ²⁵ tn Aram “ate the pieces of.” This is a rather vivid idiom for slander.

[3:9]  ²⁶ tn Aram “answered and said,” a common Aramaic idiom that occurs repeatedly in this chapter.

[3:9]  ²⁷ sn O king, live forever! is a comment of typical court courtesy that is not necessarily indicative of the real sentiments of the speaker. Ancient oriental court protocol could sometimes require a certain amount of hypocrisy.

[3:12]  ²⁸ sn Daniel’s absence from this scene has sparked the imagination of commentators, some of whom have suggested that perhaps he was unable to attend the dedication due to sickness or due to being away on business. Hippolytus supposed that Daniel may have been watching from a distance.

[3:13]  ²⁹ tn Aram “in anger and wrath”; NASB “in rage and anger.” The expression is a hendiadys.

[3:13]  ³⁰ tn The Aramaic infinitive is active.

[3:13]  ³¹ tn Aram “these men.” The pronoun is used in the translation to avoid undue repetition.

[3:15]  ³² tn Aram “hand.” So also in v. 17.

[3:16]  ³³ tc In the MT this word is understood to begin the following address (“answered and said to the king, ‘O Nebuchadnezzar’”). However, it seems unlikely that Nebuchadnezzar’s subordinates would address the king in such a familiar way, particularly in light of the danger that they now found themselves in. The present translation implies moving the atnach from “king” to “Nebuchadnezzar.”

[3:16]  ³⁴ tn Aram “to return a word to you.”

[3:17]  ³⁵ tc The ancient versions typically avoid the conditional element of v. 17.

[3:17]  ³⁶ tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (’itay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ’itay is existence; on this point see F. Rosenthal, Grammar, 45, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power.

[3:19]  ³⁷ tn Aram “the appearance of his face was altered”; cf. NLT “his face became distorted with rage”; NAB “[his] face became livid with utter rage.”

[3:19]  ³⁸ tn Aram “he answered and said.”

[3:20]  ³⁹ tn This is sometimes taken as a comparative: “[some of the] strongest.”

[3:21]  ⁴⁰ sn There is a great deal of uncertainty with regard to the specific nature of these items of clothing.

[3:21]  ⁴¹ tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.

[3:22]  ⁴² tn Aram “caused to go up.”

[3:22]  ⁴³ tn The Aramaic verb is active.

[3:22]  ⁴⁴ tn Aram “the flame of the fire” (so KJV, ASV, NASB); NRSV “the raging flames.”

[3:23]  ⁴⁵ tn Aram “into the midst of the furnace.” For stylistic reasons the words “the midst of” have been left untranslated.

[3:23]  ⁴⁶ sn The deuterocanonical writings known as The Prayer of Azariah and The Song of the Three present at this point a confession and petition for God’s forgiveness and a celebration of God’s grace for the three Jewish youths in the fiery furnace. Though not found in the Hebrew/Aramaic text of Daniel, these compositions do appear in the ancient Greek versions.

[3:24]  ⁴⁷ tn Aram “we threw…bound.”

[3:24]  ⁴⁸ tn Aram “into the midst of.”

[3:25]  ⁴⁹ sn The phrase like that of a god is in Aramaic “like that of a son of the gods.” Many patristic writers understood this phrase in a christological sense (i.e., “the Son of God”). But it should be remembered that these are words spoken by a pagan who is seeking to explain things from his own polytheistic frame of reference; for him the phrase “like a son of the gods” is equivalent to “like a divine being.”

[3:26]  ⁵⁰ tn Aram “answered and said.”

[3:26]  ⁵¹ tn Aram “from the midst of the fire.” For stylistic reasons the words “the midst of” have been left untranslated.

[3:27]  ⁵² tn Aram “in their bodies.”

[3:27]  ⁵³ tn Aram “the fire did not have power.”

[3:28]  ⁵⁴ tn Aram “answered and said.”

[3:28]  ⁵⁵ sn The king identifies the “son of the gods” (v. 25) as an angel. Comparable Hebrew expressions are used elsewhere in the Hebrew Bible for the members of God’s angelic assembly (see Gen 6:2, 4; Job 1:6; 2:1; 38:7; Pss 29:1; 89:6). An angel later comes to rescue Daniel from the lions (Dan 6:22).

[3:28]  ⁵⁶ tn Aram “they changed” or “violated.”

[3:28]  ⁵⁷ tn Aram “so that they might not.”

[3:29]  ⁵⁸ tn Aram “from me is placed an edict.”

[3:29]  ⁵⁹ tn Aram “speaks negligence.”

[3:30]  ⁶⁰ tn Aram “and the king.” The proper name has been supplied in the translation for stylistic reasons.

[4:1]  ⁶¹ sn Beginning with 4:1, the verse numbers through 4:37 in the English Bible differ from the verse numbers in the Aramaic text (BHS), with 4:1 ET = 3:31 AT, 4:2 ET = 3:32 AT, 4:3 ET = 3:33 AT, 4:4 ET = 4:1 AT, etc., through 4:37 ET = 4:34 AT. Thus Dan 3:31-33 of the Aramaic text appears as Dan 4:1-3 in the English Bible, and the corresponding verses of ch. 4 differ accordingly. In spite of the division of the Aramaic text, a good case can be made that 3:31-33 AT (= 4:1-3 ET) is actually the introduction to ch. 4.

[4:1]  ⁶² tn Aram “May your peace increase!”

[4:3]  ⁶³ tn Aram “his kingdom is an everlasting kingdom.”

[4:4]  ⁶⁴ sn This verse marks the beginning of chap. 4 in the Aramaic text of Daniel (see the note on 4:1). The Greek OT (LXX) has the following addition: “In the eighteenth year of Nebuchadnezzar’s reign he said.” This date would suggest a link to the destruction of Jerusalem in 586 B.C. In general, the LXX of chapters 4-6 is very different from the MT, so much so that the following notes will call attention only to selected readings. In Daniel 4 the LXX lacks sizable portions of material in the MT (e.g., vv. 3-6, 31-32), includes sizable portions of material not in the MT (e.g., v. 14a, parts of vv. 16, 28), has a different order of some material (e.g., v. 8 after v. 9), and in some instances is vastly different from the MT (e.g., vv. 30, 34). Whether these differences are due to an excessively paraphrastic translation technique adopted for these chapters in the LXX, or are due to differences in the underlying Vorlage of the LXX, is a disputed matter. The latter seems more likely. There is a growing trend in modern scholarship to take the LXX of chapters 4-6 much more seriously than was the case in most earlier text-critical studies that considered this issue.

[4:4]  ⁶⁵ tn Aram “my house.”

[4:4]  ⁶⁶ tn Aram “happy.”

[4:5]  ⁶⁷ tn Aram “and it.”

[4:6]  ⁶⁸ tn Aram “from me there was placed a decree.”

[4:6]  ⁶⁹ tn The Aramaic infinitive here is active.

[4:8]  ⁷⁰ sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.

[4:9]  ⁷¹ tc The present translation assumes the reading חֲזִי (khazi, “consider”) rather than the MT חֶזְוֵי (khezvey, “visions”). The MT implies that the king required Daniel to disclose both the dream and its interpretation, as in chapter 2. But in the following verses Nebuchadnezzar recounts his dream, while Daniel presents only its interpretation.

[4:10]  ⁷² tc The LXX lacks the first two words (Aram “the visions of my head”) of the Aramaic text.

[4:10]  ⁷³ tn Instead of “in the middle of the land,” some English versions render this phrase “a tree at the center of the earth” (NRSV); NAB, CEV “of the world”; NLT “in the middle of the earth.” The Hebrew phrase can have either meaning.

[4:10]  ⁷⁴ tn Aram “its height was great.”

[4:11]  ⁷⁵ tn Aram “its sight.” So also v. 17.

[4:11]  ⁷⁶ tn Or “to the end of all the earth” (so KJV, ASV); NCV, CEV “from anywhere on earth.”

[4:12]  ⁷⁷ tn Aram “the beasts of the field.”

[4:12]  ⁷⁸ tn Aram “all flesh.”

[4:13]  ⁷⁹ tn Aram “the visions of my head.”

[4:13]  ⁸⁰ tn Aram “a watcher and a holy one.” The expression is a hendiadys; so also in v. 23. This “watcher” is apparently an angel. The Greek OT (LXX) in fact has ἄγγελος (angelo", “angel”) here. Theodotion simply transliterates the Aramaic word (’ir). The term is sometimes rendered “sentinel” (NAB) or “messenger” (NIV, NLT).

[4:14]  ⁸¹ tn Aram “in strength.”

[4:14]  ⁸² tn Aram “and thus he was saying.”

[4:15]  ⁸³ tn Aram “the stock of its root.” So also v. 23. The implication here is that although the tree is chopped down, it is not killed. Its life-giving root is spared. The application to Nebuchadnezzar is obvious.

[4:15]  ⁸⁴ sn The function of the band of iron and bronze is not entirely clear, but it may have had to do with preventing the splitting or further deterioration of the portion of the tree that was left after being chopped down. By application it would then refer to the preservation of Nebuchadnezzar’s life during the time of his insanity.

[4:15]  ⁸⁵ tn Aram “its lot be.”

[4:16]  ⁸⁶ tn Aram “its heart.” The metaphor of the tree begins to fade here and the reality behind the symbol (the king) begins to emerge.

[4:16]  ⁸⁷ sn The seven periods of time probably refer to seven years.

[4:16]  ⁸⁸ tn Aram “over” (also in vv. 23, 25, 32).

[4:17]  ⁸⁹ tc The present translation follows an underlying reading of עַל־דִּבְרַת (’al-divrat, “so that”) rather than MT עַד־דִּבְרַת (’ad-divrat, “until”).

[4:17]  ⁹⁰ tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.”

[4:18]  ⁹¹ tc The present translation reads פִּשְׁרֵהּ (pishreh, “its interpretation”) with the Qere and many medieval Hebrew MSS; the Kethib is פִּשְׁרָא (pishra’, “the interpretation”); so also v. 16.

[4:18]  ⁹² tn Aram “of.”

[4:19]  ⁹³ tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.

[4:19]  ⁹⁴ tn Aram “my lord.”

[4:20]  ⁹⁵ tn Aram “its sight.”

[4:21]  ⁹⁶ tn Aram “the beasts of the field” (also in vv. 23, 25, 32).

[4:22]  ⁹⁷ sn Much of modern scholarship views this chapter as a distortion of traditions that were originally associated with Nabonidus rather than with Nebuchadnezzar. A Qumran text, the Prayer of Nabonidus, is often cited for parallels to these events.

[4:25]  ⁹⁸ tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.

[4:25]  ⁹⁹ tn Aram “from mankind.” So also in v. 32.

[4:25]  ¹⁰⁰ tn Aram “your dwelling will be.” So also in v. 32.

[4:25]  ¹⁰¹ tn Or perhaps “be made to eat.”

[4:25]  ¹⁰² sn Nebuchadnezzar’s insanity has features that are associated with the mental disorder known as boanthropy, in which the person so afflicted imagines himself to be an ox or a similar animal and behaves accordingly.

[4:25]  ¹⁰³ tn Aram “until.”

[4:26]  ¹⁰⁴ sn The reference to heaven here is a circumlocution for God. There was a tendency in Jewish contexts to avoid direct reference to God. Cf. the expression “kingdom of heaven” in the NT and such statements as “I have sinned against heaven and in your sight” (Luke 15:21).

[4:27]  ¹⁰⁵ tn Aram “if there may be a lengthening to your prosperity.”

[4:28]  ¹⁰⁶ tn Aram “reached.”

[4:29]  ¹⁰⁷ tn The word “battlements” is not in the Hebrew text, but is supplied from context. Many English versions supply “roof” here (e.g., NAB, NASB, NIV, NRSV); cf. NLT “on the flat roof.”

[4:30]  ¹⁰⁸ tn Aram “house.”

[4:30]  ¹⁰⁹ tn Aram “by the might of my strength.”

[4:31]  ¹¹⁰ tn Aram “in the mouth of the king.”

[4:31]  ¹¹¹ tn Aram “to you they say.”

[4:32]  ¹¹² tn Aram “until.”

[4:33]  ¹¹³ tn Aram “hour.”

[4:33]  ¹¹⁴ tn Or “on.”

[4:33]  ¹¹⁵ tn Aram “was fulfilled.”

[4:33]  ¹¹⁶ tn The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity.

[4:34]  ¹¹⁷ tn Aram “days.”

[4:34]  ¹¹⁸ tn Aram “lifted up my eyes.”

[4:35]  ¹¹⁹ tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ¹²⁰ tn Aram “strikes against.”

[4:36]  ¹²¹ tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.

[4:36]  ¹²² tc The translation reads הָתְקְנֵת (hotqÿnet, “I was established”) rather than the MT הָתְקְנַת (hotqÿnat, “it was established”). As it stands, the MT makes no sense here.

[4:37]  ¹²³ tn Aram “walk.”

[5:1]  ¹²⁴ sn As is clear from the extra-biblical records, it was actually Nabonidus (ca. 556-539 B.C.) who was king of Babylon at this time. However, Nabonidus spent long periods of time at Teima, and during those times Belshazzar his son was de facto king of Babylon. This arrangement may help to explain why later in this chapter Belshazzar promises that the successful interpreter of the handwriting on the wall will be made third ruler in the kingdom. If Belshazzar was in effect second ruler in the kingdom, this would be the highest honor he could grant.

[5:1]  ¹²⁵ sn This scene of a Babylonian banquet calls to mind a similar grandiose event recorded in Esth 1:3-8. Persian kings were also renowned in the ancient Near Eastern world for their lavish banquets.

[5:1]  ¹²⁶ sn The king probably sat at an elevated head table.

[5:1]  ¹²⁷ tn Aram “the thousand.”

[5:2]  ¹²⁸ tn Or perhaps, “when he had tasted” (cf. NASB) in the sense of officially initiating the commencement of the banquet. The translation above seems preferable, however, given the clear evidence of inebriation in the context (cf. also CEV “he got drunk and ordered”).

[5:2]  ¹²⁹ tn Or “ancestor”; or “predecessor” (also in vv. 11, 13, 18). The Aramaic word translated “father” can on occasion denote these other relationships.

[5:2]  ¹³⁰ tn Or “taken.”

[5:2]  ¹³¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:2]  ¹³² sn Making use of sacred temple vessels for an occasion of reveling and drunkenness such as this would have been a religious affront of shocking proportions to the Jewish captives.

[5:3]  ¹³³ tc The present translation reads וְכַסְפָּא (vÿkhaspa’, “and the silver”) with Theodotion and the Vulgate. Cf. v. 2. The form was probably accidentally dropped from the Aramaic text by homoioteleuton.

[5:3]  ¹³⁴ tn Aram “the temple of the house of God.” The phrase seems rather awkward. The Vulgate lacks “of the house of God,” while Theodotion and the Syriac lack “the house.”

[5:5]  ¹³⁵ tn Aram “came forth.”

[5:5]  ¹³⁶ sn The mention of the lampstand in this context is of interest because it suggests that the writing was in clear view.

[5:5]  ¹³⁷ tn While Aramaic פַּס (pas) can mean the palm of the hand, here it seems to be the back of the hand that is intended.

[5:6]  ¹³⁸ tn Aram “[the king’s] brightness changed for him.”

[5:6]  ¹³⁹ tn Aram “his thoughts were alarming him.”

[5:6]  ¹⁴⁰ tn Aram “his loins went slack.”

[5:7]  ¹⁴¹ tn Aram “in strength.”

[5:7]  ¹⁴² tn Aram “cause to enter.”

[5:7]  ¹⁴³ tn Aram “answered and said.”

[5:7]  ¹⁴⁴ sn Purple was a color associated with royalty in the ancient world.

[5:7]  ¹⁴⁵ tn The term translated “golden collar” here probably refers to something more substantial than merely a gold chain (cf. NIV, NCV, NRSV, NLT) or necklace (cf. NASB).

[5:8]  ¹⁴⁶ tc Read וּפִשְׁרֵהּ (ufishreh) with the Qere rather than וּפִשְׁרָא (ufishra’) of the Kethib.

[5:9]  ¹⁴⁷ tn Aram “his visage altered upon him.” So also in v. 10.

[5:10]  ¹⁴⁸ tn Aram “words of the king.”

[5:10]  ¹⁴⁹ tn Aram “the queen” (so NAB, NASB, NIV, NRSV). In the following discourse this woman is able to recall things about Daniel that go back to the days of Nebuchadnezzar, things that Belshazzar does not seem to recollect. It is likely that she was the wife not of Belshazzar but of Nabonidus or perhaps even Nebuchadnezzar. In that case, “queen” here means “queen mother” (cf. NCV “the king’s mother”).

[5:10]  ¹⁵⁰ tn Aram “The queen.” The translation has used the pronoun “she” instead because repetition of the noun here would be redundant in terms of English style.

[5:11]  ¹⁵¹ tn Aram “[there were] discovered to be in him.”

[5:11]  ¹⁵² tn Aram “wisdom like the wisdom.” This would be redundant in terms of English style.

[5:11]  ¹⁵³ tc Theodotion lacks the phrase “and wisdom like the wisdom of the gods.”

[5:11]  ¹⁵⁴ tc The MT includes a redundant reference to “your father the king” at the end of v. 11. None of the attempts to explain this phrase as original are very convincing. The present translation deletes the phrase, following Theodotion and the Syriac.

[5:12]  ¹⁵⁵ tc The translation reads מִפְשַׁר (mifshar) rather than the MT מְפַשַּׁר (mÿfashar) and later in the verse reads וּמִשְׁרֵא (mishre’) rather than the MT וּמְשָׁרֵא (mÿshare’). The Masoretes have understood these Aramaic forms to be participles, but they are more likely to be vocalized as infinitives. As such, they have an epexegetical function in the syntax of their clause.

[5:12]  ¹⁵⁶ tn Aram “to loose knots.”

[5:12]  ¹⁵⁷ tn Aram “let [Daniel] be summoned.”

[5:14]  ¹⁵⁸ tn Aram “there has been found in you.”

[5:15]  ¹⁵⁹ tn The Aramaic text does not have “and.” The term “astrologers” is either an appositive for “wise men” (cf. KJV, NKJV, ASV, RSV, NRSV), or the construction is to be understood as asyndetic (so the translation above).

[5:16]  ¹⁶⁰ tn The Aramaic text has also the words “about you.”

[5:16]  ¹⁶¹ tn Or perhaps “one of three rulers,” in the sense of becoming part of a triumvir. So also v. 29.

[5:17]  ¹⁶² tn Or “the.”

[5:18]  ¹⁶³ tn Or “royal greatness and majestic honor,” if the four terms are understood as a double hendiadys.

[5:19]  ¹⁶⁴ tn Aram “were trembling and fearing.” This can be treated as a hendiadys, “were trembling with fear.”

[5:19]  ¹⁶⁵ tn Aram “let live.” This Aramaic form is the aphel participle of חַיָה(khayah, “to live”). Theodotion and the Vulgate mistakenly take the form to be from מְחָא (mÿkha’, “to smite”).

[5:20]  ¹⁶⁶ tn Aram “heart.”

[5:20]  ¹⁶⁷ sn The point of describing Nebuchadnezzar as arrogant is that he had usurped divine prerogatives, and because of his immense arrogance God had dealt decisively with him.

[5:21]  ¹⁶⁸ tn Aram “heart.”

[5:21]  ¹⁶⁹ tn Aram “his dwelling.”

[5:22]  ¹⁷⁰ tn Or “descendant”; or “successor.”

[5:22]  ¹⁷¹ tn Aram “your heart.”

[5:23]  ¹⁷² tn Aram “which.”

[5:23]  ¹⁷³ tn Aram “in whose hand [are].”

[5:25]  ¹⁷⁴ tc The Greek version of Theodotion lacks the repetition of מְנֵא (mÿne’, cf. NAB).

[5:25]  ¹⁷⁵ tc The Aramaic word is plural. Theodotion has the singular (cf. NAB “PERES”).

[5:26]  ¹⁷⁶ tn Or “word” or “event.” See HALOT 1915 s.v. מִלָּה.

[5:26]  ¹⁷⁷ tn The Aramaic term מְנֵא (mÿne’) is a noun referring to a measure of weight. The linkage here to the verb “to number” (Aram. מְנָה, mÿnah) is a case of paronomasia rather than strict etymology. So also with תְּקֵל (tÿqel) and פַרְסִין (farsin). In the latter case there is an obvious wordplay with the name “Persian.”

[5:28]  ¹⁷⁸ sn Peres (פְּרֵס) is the singular form of פַרְסִין (pharsin) in v. 25.

[5:29]  ¹⁷⁹ tn Aram “Belshazzar spoke.”

[5:30]  ¹⁸⁰ tn Aram “king of the Chaldeans.”

[5:30]  ¹⁸¹ sn The year was 539 B.C. At this time Daniel would have been approximately eighty-one years old. The relevant extra-biblical records describing the fall of Babylon include portions of Herodotus, Xenophon, Berossus (cited in Josephus), the Cyrus Cylinder, and the Babylonian Chronicle.

[5:31]  ¹⁸² sn Beginning with 5:31, the verse numbers through 6:28 in the English Bible differ from the verse numbers in the Aramaic text (BHS), with 5:31 ET = 6:1 AT, 6:1 ET = 6:2 AT, 6:2 ET = 6:3 AT, 6:3 ET = 6:4 AT, etc., through 6:28 ET = 6:29 AT. Beginning with 7:1 the verse numbers in the English Bible and the Aramaic text are again the same.

[6:1]  ¹⁸³ tn Aram “It was pleasing before Darius.”

[6:1]  ¹⁸⁴ tn This is a technical term for an official placed in charge of a region of the empire (cf. KJV, NLT “prince[s]”; NCV, TEV “governors”). These satraps were answerable to a supervisor, who in turn answered to Darius.

[6:2]  ¹⁸⁵ tn Aram “giving an account.”

[6:4]  ¹⁸⁶ tn Aram “looking to find.”

[6:4]  ¹⁸⁷ tn Aram “from the side of the kingdom.”

[6:4]  ¹⁸⁸ tn Aram “pretext and corruption.”

[6:4]  ¹⁸⁹ tn Aram “no negligence or corruption was found in him.” The Greek version of Theodotion lacks the phrase “and no negligence or corruption was found in him.”

[6:5]  ¹⁹⁰ tn Aram “were saying.”

[6:5]  ¹⁹¹ tn Aram “unless we find [it] against him.”

[6:6]  ¹⁹² tn The Aramaic verb רְגַשׁ (rÿgash) occurs three times in this chapter (vv. 7, 12, 16). Its meaning is widely disputed by commentators, and the versions vary considerably in how they render the word. The suggestion that it means “to come thronging” (BDB 1112 s.v.; cf. NAB) seems inappropriate, since it is unlikely that subordinates would enter a royal court in such a reckless fashion. The ancient versions struggled with the word and are not in agreement in their understanding of its meaning. In this chapter the word apparently means to act in agreement with other parties in the pursuit of a duplicitous goal, namely the entrapment of Daniel. Cf. NIV, NCV “went as a group”; NRSV “conspired and came to the king.”

[6:6]  ¹⁹³ tn Aram “thus they were saying.”

[6:7]  ¹⁹⁴ tn Aram “prays a prayer.”

[6:8]  ¹⁹⁵ tn Aram “establish a written interdict and inscribe a written decree.”

[6:8]  ¹⁹⁶ tn Or “removed.”

[6:10]  ¹⁹⁷ tn Aram “knew.”

[6:10]  ¹⁹⁸ sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b.

[6:10]  ¹⁹⁹ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:10]  ²⁰⁰ sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however.

[6:10]  ²⁰¹ tc Read with several medieval Hebrew MSS and printed editions הֲוָה (havah) rather than the MT הוּא (hu’).

[6:10]  ²⁰² tn Aram “kneeling on his knees” (so NASB).

[6:11]  ²⁰³ tn Aram “those men”; the referent (the administrative officials who had earlier approached the king about the edict) has been specified in the translation for clarity.

[6:12]  ²⁰⁴ tc The MT also has “about the edict of the king,” but this phrase is absent in the LXX and the Syriac. The present translation deletes the expression.

[6:12]  ²⁰⁵ tn Aram “the word is true.”

[6:13]  ²⁰⁶ tn Aram “from the sons of the captivity [of].”

[6:13]  ²⁰⁷ tn Aram “prays his prayer.”

[6:14]  ²⁰⁸ tn Aram “the word.”

[6:14]  ²⁰⁹ tn Aram “placed his mind on.”

[6:14]  ²¹⁰ tn Aram “the entrances of the sun.”

[6:15]  ²¹¹ tc Theodotion lacks the words “came by collusion to the king and.”

[6:15]  ²¹² tn Aram “the king.”

[6:15]  ²¹³ tn Aram “know”; NAB “Keep in mind”; NASB “Recognize”; NIV, NCV “Remember.”

[6:16]  ²¹⁴ tn Aram “said.” So also in vv. 24, 25.

[6:16]  ²¹⁵ sn The den was perhaps a pit below ground level which could be safely observed from above.

[6:16]  ²¹⁶ tn Aram “answered and said [to Daniel].”

[6:17]  ²¹⁷ tn Aram “mouth.”

[6:17]  ²¹⁸ sn The purpose of the den being sealed was to prevent unauthorized tampering with the opening of the den. Any disturbance of the seal would immediately alert the officials to improper activity of this sort.

[6:17]  ²¹⁹ tn Aram “the signet rings.”

[6:18]  ²²⁰ tn The meaning of Aramaic דַּחֲוָה (dakhavah) is a crux interpretum. Suggestions include “music,” “dancing girls,” “concubines,” “table,” “food” – all of which are uncertain. The translation employed here, suggested by earlier scholars, is deliberately vague. A number of recent English versions follow a similar approach with “entertainment” (e.g., NASB, NIV, NCV, TEV, CEV, NLT). On this word see further, HALOT 1849-50 s.v.; E. Vogt, Lexicon linguae aramaicae, 37.

[6:18]  ²²¹ tn Aram “his sleep fled from him.”

[6:20]  ²²² tn Aram “The king answered and said to Daniel.” This phrase has not been included in the translation for stylistic reasons; it is redundant in English.

[6:21]  ²²³ tn Aram “with.”

[6:24]  ²²⁴ tn Aram “said.”

[6:24]  ²²⁵ tn Aram “had eaten the pieces of.” The Aramaic expression is ironic, in that the accusers who had figuratively “eaten the pieces of Daniel” are themselves literally devoured by the lions.

[6:24]  ²²⁶ tn The Aramaic active impersonal verb is often used as a substitute for the passive.

[6:24]  ²²⁷ tc The LXX specifies only the two overseers, together with their families, as those who were cast into the lions’ den.

[6:25]  ²²⁸ tn Aram “May your peace be increased!”

[6:26]  ²²⁹ tn Aram “until the end.”

[6:27]  ²³⁰ tn Aram “hand.”

[6:28]  ²³¹ tn Or perhaps “in the reign of Darius, even in the reign of Cyrus.” The identity of this Darius is disputed. Some take the name to be referring to Cyrus, understanding the following vav (ו, “and”) in an epexegetical sense (“even”). Others identify Darius with a governor of Babylon known from extra-biblical records as Gubaru, or with Cambyses, son of Cyrus. Many scholars maintain that the reference is historically inaccurate.

[2:23]  ²³² tn Heb “for myself.”

[2:23]  ²³³ tn The Hebrew text, carrying out the reference to the son born in 1:8-9, uses the third person masculine singular pronoun here; some English translations use third person plural (“they,” so KJV, NASB, NIV, CEV) in keeping with the immediate context, which refers to reestablished Israel.

[2:23]  ²³⁴ tn The words “You are” do not appear in the Hebrew text, but are implied. It is necessary to supply the phrase in the translation to prevent the reader from understanding the predicate “my God” as an exclamation (cf. NAB).

[9:9]  ²³⁵ tn Heb “like being shaken with a sieve, and a pebble does not fall to the ground.” The meaning of the Hebrew word צְרוֹר (tsÿror), translated “pebble,” is unclear here. In 2 Sam 17:13 it appears to refer to a stone. If it means “pebble,” then the sieve described in v. 6 allows the grain to fall into a basket while retaining the debris and pebbles. However, if one interprets צְרוֹר as a “kernel of grain” (cf. NASB, NIV, NKJV, NLT) then the sieve is constructed to retain the grain and allow the refuse and pebbles to fall to the ground. In either case, the simile supports the last statement in v. 8 by making it clear that God will distinguish between the righteous (the grain) and the wicked (the pebbles) when he judges, and will thereby preserve a remnant in Israel. Only the sinners will be destroyed (v. 10).

[5:7]  ²³⁶ tn Heb “the remnant of” (also in v. 8).

[5:7]  ²³⁷ tn Heb “will be.”

[5:7]  ²³⁸ tn This could mean “(scattered) among the nations” (cf. CEV, NLT) or “surrounded by many nations” (cf. NRSV).

[5:7]  ²³⁹ tn Heb “that does not hope for man, and does not wait for the sons of men.”

[8:1]  ²⁴⁰ tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ²⁴¹ tn Or “severe.”

[8:1]  ²⁴² tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ²⁴³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ²⁴⁴ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ²⁴⁵ tn Or “countryside.”

[11:19]  ²⁴⁶ sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.

[11:19]  ²⁴⁷ tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.

[11:19]  ²⁴⁸ sn Phoenicia was an area along the Mediterranean coast north of Palestine.

[11:19]  ²⁴⁹ tn Grk “and Cyprus,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[11:19]  ²⁵⁰ sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.

[11:19]  ²⁵¹ tn Grk “word.”

[11:20]  ²⁵² sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[11:20]  ²⁵³ sn Cyrene was a city on the northern African coast west of Egypt.

[11:20]  ²⁵⁴ tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.

[11:20]  ²⁵⁵ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:20]  ²⁵⁶ sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.

[11:21]  ²⁵⁷ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[11:21]  ²⁵⁸ tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).

[11:21]  ²⁵⁹ sn Again, the expression turned is a summary term for responding to the gospel.

[13:1]  ²⁶⁰ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  ²⁶¹ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ²⁶² sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ²⁶³ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ²⁶⁴ tn Or “the governor.”

[13:1]  ²⁶⁵ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[13:2]  ²⁶⁶ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ²⁶⁷ tn Or “Appoint.”

[13:3]  ²⁶⁸ tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.

[13:3]  ²⁶⁹ tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.

[13:3]  ²⁷⁰ sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.

[13:4]  ²⁷¹ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ²⁷² sn Seleucia was the port city of Antioch in Syria.

[13:4]  ²⁷³ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[13:5]  ²⁷⁴ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:5]  ²⁷⁵ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ²⁷⁶ sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  ²⁷⁷ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ²⁷⁸ sn See the note on synagogue in 6:9.

[13:5]  ²⁷⁹ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ²⁸⁰ tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

[13:6]  ²⁸¹ tn Or “had passed through,” “had traveled through.”

[13:6]  ²⁸² sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ²⁸³ sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.

[13:7]  ²⁸⁴ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ²⁸⁵ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ²⁸⁶ tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[13:7]  ²⁸⁷ sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.

[13:8]  ²⁸⁸ tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

[13:8]  ²⁸⁹ sn A parenthetical note by the author.

[13:8]  ²⁹⁰ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:9]  ²⁹¹ sn A parenthetical note by the author.

[13:9]  ²⁹² sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ²⁹³ tn Or “gazed intently.”

[13:10]  ²⁹⁴ tn Or “unscrupulousness.”

[13:10]  ²⁹⁵ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[13:11]  ²⁹⁶ tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:11]  ²⁹⁷ tn Grk “upon,” but in a negative sense.

[13:11]  ²⁹⁸ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ²⁹⁹ tn Grk “fell on.”

[13:11]  ³⁰⁰ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[13:12]  ³⁰¹ sn See the note on proconsul in v. 8.

[13:12]  ³⁰² sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).

[13:12]  ³⁰³ tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

[13:12]  ³⁰⁴ tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).

[13:13]  ³⁰⁵ tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[13:13]  ³⁰⁶ sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.

[13:13]  ³⁰⁷ sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).

[13:13]  ³⁰⁸ sn Pamphylia was a province in the southern part of Asia Minor.

[13:13]  ³⁰⁹ sn That is, John Mark.

[13:13]  ³¹⁰ sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).

[13:14]  ³¹¹ tn Or “Passing by.”

[13:14]  ³¹² sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ³¹³ tn Or “at Antioch in Pisidia.”

[13:14]  ³¹⁴ tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:14]  ³¹⁵ sn See the note on synagogue in 6:9.

[13:15]  ³¹⁶ sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  ³¹⁷ tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  ³¹⁸ tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  ³¹⁹ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ³²⁰ tn Or “word.”

[13:15]  ³²¹ tn Or “encouragement.”

[13:15]  ³²² tn Or “give it.”

[13:16]  ³²³ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ³²⁴ tn Or “motioned.”

[13:16]  ³²⁵ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  ³²⁶ tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[13:17]  ³²⁷ tn Or “people of Israel.”

[13:17]  ³²⁸ tn Or “forefathers”; Grk “fathers.”

[13:17]  ³²⁹ tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

[13:17]  ³³⁰ tn Or “as resident aliens.”

[13:17]  ³³¹ tn Or “land.”

[13:17]  ³³² sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

[13:18]  ³³³ tn Grk “And for.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:18]  ³³⁴ tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).

[13:18]  ³³⁵ tn Or “desert.”

[13:19]  ³³⁶ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:19]  ³³⁷ tn The participle καθελών (kaqelwn) is taken temporally.

[13:19]  ³³⁸ sn Seven nations. See Deut 7:1.

[13:19]  ³³⁹ tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.

[13:20]  ³⁴⁰ tn The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).

[13:20]  ³⁴¹ tn Grk “And after these things.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:20]  ³⁴² tn The words “the time of” are not in the Greek text, but are implied.

[13:21]  ³⁴³ tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).

[13:22]  ³⁴⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ³⁴⁵ sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  ³⁴⁶ tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  ³⁴⁷ sn A quotation from Ps 89:20.

[13:22]  ³⁴⁸ sn A quotation from 1 Sam 13:14.

[13:22]  ³⁴⁹ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:23]  ³⁵⁰ tn Or “From the offspring”; Grk “From the seed.”

[13:23]  ³⁵¹ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ³⁵² tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:24]  ³⁵³ tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.

[13:24]  ³⁵⁴ tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.

[13:24]  ³⁵⁵ sn John refers here to John the Baptist.

[13:24]  ³⁵⁶ tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

[13:25]  ³⁵⁷ tn Or “task.”

[13:25]  ³⁵⁸ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ³⁵⁹ tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[13:26]  ³⁶⁰ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ³⁶¹ tn Grk “sons”

[13:26]  ³⁶² tn Or “race.”

[13:26]  ³⁶³ tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  ³⁶⁴ tn Grk “word.”

[13:27]  ³⁶⁵ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ³⁶⁶ tn Grk “this one.”

[13:27]  ³⁶⁷ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  ³⁶⁸ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ³⁶⁹ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:28]  ³⁷⁰ tn Grk “And though.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:28]  ³⁷¹ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ³⁷² sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ³⁷³ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:29]  ³⁷⁴ tn Or “carried out.”

[13:29]  ³⁷⁵ sn That is, everything that was written in OT scripture.

[13:29]  ³⁷⁶ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ³⁷⁷ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ³⁷⁸ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:30]  ³⁷⁹ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[13:31]  ³⁸⁰ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  ³⁸¹ sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  ³⁸² tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[13:32]  ³⁸³ tn Or “to our forefathers”; Grk “the fathers.”

[13:33]  ³⁸⁴ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  ³⁸⁵ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  ³⁸⁶ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ³⁸⁷ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:34]  ³⁸⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ³⁸⁹ tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  ³⁹⁰ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ³⁹¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ³⁹² tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ³⁹³ tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  ³⁹⁴ sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[13:35]  ³⁹⁵ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ³⁹⁶ tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.

[13:35]  ³⁹⁷ tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[13:35]  ³⁹⁸ sn A quotation from Ps 16:10.

[13:36]  ³⁹⁹ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ⁴⁰⁰ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  ⁴⁰¹ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ⁴⁰² tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[13:37]  ⁴⁰³ sn The one whom God raised up refers to Jesus.

[13:37]  ⁴⁰⁴ tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”

[13:38]  ⁴⁰⁵ tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.

[14:1]  ⁴⁰⁶ sn Iconium. See the note in 13:51.

[14:1]  ⁴⁰⁷ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ⁴⁰⁸ sn See the note on synagogue in 6:9.

[14:1]  ⁴⁰⁹ tn Or “that a large crowd.”

[14:2]  ⁴¹⁰ tn Or “who would not believe.”

[14:2]  ⁴¹¹ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

[14:3]  ⁴¹² tn The word “there” is not in the Greek text, but is implied.

[14:3]  ⁴¹³ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ⁴¹⁴ tn Grk “word.”

[14:3]  ⁴¹⁵ tn Here the context indicates the miraculous nature of the signs mentioned.

[14:4]  ⁴¹⁶ tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ⁴¹⁷ tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.

[14:5]  ⁴¹⁸ tn Grk “So there came about an attempt” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[14:5]  ⁴¹⁹ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ⁴²⁰ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

[14:6]  ⁴²¹ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ⁴²² tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  ⁴²³ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  ⁴²⁴ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:7]  ⁴²⁵ tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.

[14:7]  ⁴²⁶ tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.

[14:8]  ⁴²⁷ tn Grk “And in.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[14:8]  ⁴²⁸ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  ⁴²⁹ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ⁴³⁰ tn Grk “lame from his mother’s womb” (an idiom).

[14:9]  ⁴³¹ tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9]  ⁴³² tn Or “looked.”

[14:10]  ⁴³³ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ⁴³⁴ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ⁴³⁵ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[14:11]  ⁴³⁶ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ⁴³⁷ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ⁴³⁸ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:12]  ⁴³⁹ tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  ⁴⁴⁰ sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  ⁴⁴¹ sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).

[14:13]  ⁴⁴² tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.

[14:13]  ⁴⁴³ sn See the note on Zeus in the previous verse.

[14:13]  ⁴⁴⁴ tn Or “oxen.”

[14:13]  ⁴⁴⁵ tn Or “wreaths.”

[14:13]  ⁴⁴⁶ tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.

[14:14]  ⁴⁴⁷ sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  ⁴⁴⁸ tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ⁴⁴⁹ tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

[14:14]  ⁴⁵⁰ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ⁴⁵¹ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:15]  ⁴⁵² tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  ⁴⁵³ tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  ⁴⁵⁴ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  ⁴⁵⁵ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:16]  ⁴⁵⁶ tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.

[14:16]  ⁴⁵⁷ tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  ⁴⁵⁸ tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.

[14:17]  ⁴⁵⁹ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  ⁴⁶⁰ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  ⁴⁶¹ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  ⁴⁶² sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

[14:18]  ⁴⁶³ tn The participle λέγοντες (legontes) is regarded as indicating means.

[14:18]  ⁴⁶⁴ tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.

[14:19]  ⁴⁶⁵ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:19]  ⁴⁶⁶ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).

[14:19]  ⁴⁶⁷ tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ⁴⁶⁸ tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.

[14:20]  ⁴⁶⁹ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ⁴⁷⁰ tn Grk “And on.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[14:20]  ⁴⁷¹ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.

[14:21]  ⁴⁷² sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.

[14:21]  ⁴⁷³ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.

[14:21]  ⁴⁷⁴ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:22]  ⁴⁷⁵ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  ⁴⁷⁶ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  ⁴⁷⁷ sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  ⁴⁷⁸ tn Or “sufferings.”

[14:23]  ⁴⁷⁹ sn Appointed elders. See Acts 20:17.

[14:23]  ⁴⁸⁰ tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

[14:23]  ⁴⁸¹ tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.

[14:23]  ⁴⁸² tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.

[14:24]  ⁴⁸³ tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielqonte") has been translated as a finite verb due to requirements of contemporary English style.

[14:24]  ⁴⁸⁴ sn Pamphylia was a province along the southern coast of Asia Minor.

[14:25]  ⁴⁸⁵ tn Or “message.”

[14:25]  ⁴⁸⁶ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[14:25]  ⁴⁸⁷ sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.

[14:26]  ⁴⁸⁸ sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).

[14:26]  ⁴⁸⁹ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.

[14:26]  ⁴⁹⁰ tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.

[14:27]  ⁴⁹¹ tn Or “announced.”

[14:27]  ⁴⁹² sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  ⁴⁹³ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[14:28]  ⁴⁹⁴ tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton cronon) which is the case here.

[14:28]  ⁴⁹⁵ tn Grk “no little (time)” (an idiom).

[15:1]  ⁴⁹⁶ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ⁴⁹⁷ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:2]  ⁴⁹⁸ tn Grk “no little argument and debate” (an idiom).

[15:2]  ⁴⁹⁹ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  ⁵⁰⁰ tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  ⁵⁰¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ⁵⁰² tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[15:3]  ⁵⁰³ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  ⁵⁰⁴ tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.

[15:3]  ⁵⁰⁵ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[15:4]  ⁵⁰⁶ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  ⁵⁰⁷ tn Or “announced.”

[15:4]  ⁵⁰⁸ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[15:5]  ⁵⁰⁹ sn See the note on Pharisee in 5:34.

[15:5]  ⁵¹⁰ sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.

[15:5]  ⁵¹¹ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  ⁵¹² tn Or “keep.”

[15:6]  ⁵¹³ tn The translation for ἰδεῖν (idein) in this verse is given by BDAG 279-80 s.v. εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.

[15:7]  ⁵¹⁴ tn Or “discussion.” This term is repeated from v. 2.

[15:7]  ⁵¹⁵ tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”

[15:7]  ⁵¹⁶ sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.

[15:7]  ⁵¹⁷ tn Or “word.”

[15:7]  ⁵¹⁸ tn Or “of the good news.”

[15:7]  ⁵¹⁹ tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.

[15:8]  ⁵²⁰ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ⁵²¹ tn Or “has borne witness.”

[15:8]  ⁵²² sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

[15:9]  ⁵²³ tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”

[15:9]  ⁵²⁴ tn Or “purifying.”

[15:10]  ⁵²⁵ tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.

[15:10]  ⁵²⁶ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.

[15:10]  ⁵²⁷ tn Or “forefathers”; Grk “fathers.”

[15:11]  ⁵²⁸ tn Or “by.”

[15:11]  ⁵²⁹ tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”

[15:12]  ⁵³⁰ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ⁵³¹ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[15:13]  ⁵³² tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

[15:13]  ⁵³³ tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

[15:14]  ⁵³⁴ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  ⁵³⁵ tn Or “reported,” “described.”

[15:14]  ⁵³⁶ tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”

[15:14]  ⁵³⁷ tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.

[15:14]  ⁵³⁸ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[15:15]  ⁵³⁹ tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[15:15]  ⁵⁴⁰ sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).

[15:16]  ⁵⁴¹ tn Grk “After these things.”

[15:16]  ⁵⁴² sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  ⁵⁴³ tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

[15:16]  ⁵⁴⁴ tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

[15:17]  ⁵⁴⁵ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  ⁵⁴⁶ tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  ⁵⁴⁷ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  ⁵⁴⁸ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  ⁵⁴⁹ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

[15:18]  ⁵⁵⁰ sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.

[15:18]  ⁵⁵¹ sn An allusion to Isa 45:21.

[15:19]  ⁵⁵² tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.

[15:19]  ⁵⁵³ tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

[15:19]  ⁵⁵⁴ tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:20]  ⁵⁵⁵ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  ⁵⁵⁶ tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).

[15:20]  ⁵⁵⁷ tn Or “polluted.”

[15:20]  ⁵⁵⁸ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).

[15:21]  ⁵⁵⁹ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  ⁵⁶⁰ tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.

[15:21]  ⁵⁶¹ sn See the note on synagogue in 6:9.

[15:22]  ⁵⁶² tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:22]  ⁵⁶³ sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

[15:22]  ⁵⁶⁴ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ⁵⁶⁵ tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  ⁵⁶⁶ tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[15:23]  ⁵⁶⁷ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  ⁵⁶⁸ tn Grk “to the brothers who are from the Gentiles.”

[15:23]  ⁵⁶⁹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  ⁵⁷⁰ tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[15:24]  ⁵⁷¹ tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

[15:24]  ⁵⁷² tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  ⁵⁷³ tn Grk “souls.”

[15:24]  ⁵⁷⁴ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[15:25]  ⁵⁷⁵ tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.

[15:25]  ⁵⁷⁶ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:26]  ⁵⁷⁷ tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

[15:26]  ⁵⁷⁸ tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

[15:26]  ⁵⁷⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:27]  ⁵⁸⁰ tn This verb has been translated as an epistolary aorist.

[15:27]  ⁵⁸¹ sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

[15:27]  ⁵⁸² tn Grk “by means of word” (an idiom for a verbal report).

[15:28]  ⁵⁸³ tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.

[15:28]  ⁵⁸⁴ tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[15:29]  ⁵⁸⁵ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[15:29]  ⁵⁸⁶ tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

[15:29]  ⁵⁸⁷ tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

[15:29]  ⁵⁸⁸ tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

[15:29]  ⁵⁸⁹ tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

[15:30]  ⁵⁹⁰ tn Or “sent away.”

[15:30]  ⁵⁹¹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:30]  ⁵⁹² tn Or “congregation” (referring to the group of believers).

[15:31]  ⁵⁹³ tn Grk “read it.” The translation “read aloud” is used to indicate the actual practice of public reading; translating as “read” could be misunderstood to mean private, silent, or individual reading.

[15:31]  ⁵⁹⁴ tn Grk “they”; the referent (the people) is specified in the translation for clarity.

[15:31]  ⁵⁹⁵ tn Or “at its encouraging message.”

[15:32]  ⁵⁹⁶ tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.

[15:33]  ⁵⁹⁷ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[15:33]  ⁵⁹⁸ tn The word “there” is not in the Greek text, but is implied.

[15:34]  ⁵⁹⁹ tc A few mss add 15:34 “But Silas decided to stay there.” Verse 34 is lacking in Ì⁷⁴ א A B E Ψ Ï bo. It is included in a shorter form, with a few minor variations, by (C) 33 36 323 453 614 (945) 1175 1739 1891 al sa, and in a longer form (“But Silas decided to stay with them, and only Judas departed”) by D l. The verse is almost certainly not a part of the original text of Acts, but was added to harmonize with the statement about Silas in v. 40. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[15:35]  ⁶⁰⁰ sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:35]  ⁶⁰¹ sn This is a parenthetical note by the author.

[15:35]  ⁶⁰² sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[15:36]  ⁶⁰³ tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.

[15:36]  ⁶⁰⁴ tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  ⁶⁰⁵ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

[15:38]  ⁶⁰⁶ tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ⁶⁰⁷ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[15:39]  ⁶⁰⁸ tn Grk “There happened a sharp disagreement.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[15:39]  ⁶⁰⁹ tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”

[15:39]  ⁶¹⁰ tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.

[15:39]  ⁶¹¹ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[15:40]  ⁶¹² 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]  ⁶¹³ 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]  ⁶¹⁴ sn Strengthening. See Acts 14:22; 15:32; 18:23.

[16:1]  ⁶¹⁵ 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]  ⁶¹⁶ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  ⁶¹⁷ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  ⁶¹⁸ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

[16:1]  ⁶¹⁹ 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]  ⁶²⁰ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  ⁶²¹ sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  ⁶²² tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

[16:2]  ⁶²³ 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]  ⁶²⁴ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ⁶²⁵ 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]  ⁶²⁶ 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]  ⁶²⁷ tn Or “who lived in the area.”

[16:3]  ⁶²⁸ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:4]  ⁶²⁹ tn Or “cities.”

[16:4]  ⁶³⁰ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

[16:4]  ⁶³¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  ⁶³² tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  ⁶³³ tn Or “observe” or “follow.”

[16:5]  ⁶³⁴ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[16:6]  ⁶³⁵ sn Phrygia was a district in central Asia Minor west of Pisidia.

[16:6]  ⁶³⁶ 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]  ⁶³⁷ tn Or “forbidden.”

[16:6]  ⁶³⁸ tn Or “word.”

[16:6]  ⁶³⁹ 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]  ⁶⁴⁰ tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.

[16:7]  ⁶⁴¹ sn Mysia was a province in northwest Asia Minor.

[16:7]  ⁶⁴² sn Bithynia was a province in northern Asia Minor northeast of Mysia.

[16:7]  ⁶⁴³ tn Or “permit”; see BDAG 269 s.v. ἐάω 1.

[16:7]  ⁶⁴⁴ 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]  ⁶⁴⁵ 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]  ⁶⁴⁶ sn Mysia was a province in northwest Asia Minor.

[16:8]  ⁶⁴⁷ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.

[16:9]  ⁶⁴⁸ 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]  ⁶⁴⁹ tn The word “there” is not in the Greek text, but is implied.

[16:9]  ⁶⁵⁰ tn The participle λέγων (legwn) is redundant and has not been translated.

[16:9]  ⁶⁵¹ tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.

[16:9]  ⁶⁵² sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ⁶⁵³ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[16:10]  ⁶⁵⁴ tn Grk “sought.”

[16:10]  ⁶⁵⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[16:10]  ⁶⁵⁶ tn Or “summoned.”

[16:11]  ⁶⁵⁷ 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]  ⁶⁵⁸ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.

[16:11]  ⁶⁵⁹ 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]  ⁶⁶⁰ sn Samothrace is an island in the northern part of the Aegean Sea.

[16:11]  ⁶⁶¹ sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.

[16:12]  ⁶⁶² map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[16:12]  ⁶⁶³ tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS⁴ and NA²⁷ here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prwth th" merido", “first of that district”) as found in Ì⁷⁴ א A C Ψ 33^vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.

[16:12]  ⁶⁶⁴ sn Macedonia was the Roman province of Macedonia in Greece.

[16:12]  ⁶⁶⁵ sn A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).

[16:13]  ⁶⁶⁶ tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.

[16:13]  ⁶⁶⁷ tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.

[16:13]  ⁶⁶⁸ sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).

[16:13]  ⁶⁶⁹ tn The word “there” is not in the Greek text, but is implied.

[16:14]  ⁶⁷⁰ 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]  ⁶⁷¹ tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.

[16:14]  ⁶⁷² sn Thyatira was a city in the province of Lydia in Asia Minor.

[16:14]  ⁶⁷³ 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]  ⁶⁷⁴ 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]  ⁶⁷⁵ tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.

[16:15]  ⁶⁷⁶ 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]  ⁶⁷⁷ 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]  ⁶⁷⁸ 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]  ⁶⁷⁹ 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]  ⁶⁸⁰ 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]  ⁶⁸¹ 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]  ⁶⁸² tn Or “masters.”

[16:16]  ⁶⁸³ tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.

[16:17]  ⁶⁸⁴ 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]  ⁶⁸⁵ 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]  ⁶⁸⁶ 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]  ⁶⁸⁷ 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]  ⁶⁸⁸ 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]  ⁶⁸⁹ tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.

[16:18]  ⁶⁹⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:18]  ⁶⁹¹ 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]  ⁶⁹² tn Or “masters.”

[16:19]  ⁶⁹³ 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]  ⁶⁹⁴ 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]  ⁶⁹⁵ tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.

[16:20]  ⁶⁹⁶ 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]  ⁶⁹⁷ 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]  ⁶⁹⁸ tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.

[16:20]  ⁶⁹⁹ 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]  ⁷⁰⁰ tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.

[16:21]  ⁷⁰¹ tn Or “acknowledge.”

[16:21]  ⁷⁰² 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]  ⁷⁰³ tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.

[16:22]  ⁷⁰⁴ tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.

[16:22]  ⁷⁰⁵ 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]  ⁷⁰⁶ tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:22]  ⁷⁰⁷ 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]  ⁷⁰⁸ 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]  ⁷⁰⁹ tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.

[16:24]  ⁷¹⁰ tn Or “prison.”

[16:24]  ⁷¹¹ 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]  ⁷¹² 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]  ⁷¹³ 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]  ⁷¹⁴ tn The words “the rest of” are not in the Greek text, but are implied.

[16:26]  ⁷¹⁵ 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]  ⁷¹⁶ 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]  ⁷¹⁷ tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.

[16:27]  ⁷¹⁸ sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).

[16:27]  ⁷¹⁹ tn Or “thought.”

[16:28]  ⁷²⁰ 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]  ⁷²¹ sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.

[16:29]  ⁷²² tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.

[16:29]  ⁷²³ tn Or “and prostrated himself.”

[16:30]  ⁷²⁴ 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]  ⁷²⁵ tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.

[16:31]  ⁷²⁶ tn Grk “said.”

[16:31]  ⁷²⁷ 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]  ⁷²⁸ tc The majority of mss add Χριστόν (Criston, “Christ”) here (C D E Ψ 1739 Ï sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Ihsoun, “the Lord Jesus”; Ì^74vid א A B 33 81 pc bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.

[16:32]  ⁷²⁹ 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]  ⁷³⁰ 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]  ⁷³¹ 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]  ⁷³² 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]  ⁷³³ 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]  ⁷³⁴ tn Here καί (kai) has been translated as “then” to indicate the logical sequence.

[16:33]  ⁷³⁵ 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]  ⁷³⁶ tn Or “immediately.”

[16:34]  ⁷³⁷ tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.

[16:34]  ⁷³⁸ 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]  ⁷³⁹ tn Or “he was overjoyed.”

[16:34]  ⁷⁴⁰ tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.

[16:34]  ⁷⁴¹ 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]  ⁷⁴² 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]  ⁷⁴³ 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]  ⁷⁴⁴ 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]  ⁷⁴⁵ 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]  ⁷⁴⁶ 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]  ⁷⁴⁷ 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]  ⁷⁴⁸ tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.

[16:37]  ⁷⁴⁹ 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]  ⁷⁵⁰ tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.

[16:37]  ⁷⁵¹ tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.

[16:37]  ⁷⁵² 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]  ⁷⁵³ tn L&N 28.71 has “send us away secretly” for this verse.

[16:37]  ⁷⁵⁴ tn Grk “But they.”

[16:37]  ⁷⁵⁵ 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]  ⁷⁵⁶ tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.

[16:38]  ⁷⁵⁷ 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]  ⁷⁵⁸ 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]  ⁷⁵⁹ 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]  ⁷⁶⁰ 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]  ⁷⁶¹ tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.

[17:1]  ⁷⁶² tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ⁷⁶³ 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]  ⁷⁶⁴ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ⁷⁶⁵ 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]  ⁷⁶⁶ sn See the note on synagogue in 6:9.

[17:2]  ⁷⁶⁷ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ⁷⁶⁸ 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]  ⁷⁶⁹ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ⁷⁷⁰ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  ⁷⁷¹ 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]  ⁷⁷² 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]  ⁷⁷³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:4]  ⁷⁷⁴ tn Or “convinced.”

[17:4]  ⁷⁷⁵ tn Or “a large crowd.”

[17:4]  ⁷⁷⁶ 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]  ⁷⁷⁷ 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]  ⁷⁷⁸ 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]  ⁷⁷⁹ 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]  ⁷⁸⁰ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ⁷⁸¹ 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]  ⁷⁸² sn The attack took place at Jason’s house because this was probably the location of the new house church.

[17:5]  ⁷⁸³ tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[17:5]  ⁷⁸⁴ 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]  ⁷⁸⁵ 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]  ⁷⁸⁶ 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]  ⁷⁸⁷ 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]  ⁷⁸⁸ tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

[17:7]  ⁷⁸⁹ 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]  ⁷⁹⁰ 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]  ⁷⁹¹ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ⁷⁹² tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ⁷⁹³ 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]  ⁷⁹⁴ 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]  ⁷⁹⁵ 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]  ⁷⁹⁶ 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]  ⁷⁹⁷ tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.

[17:9]  ⁷⁹⁸ 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]  ⁷⁹⁹ 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]  ⁸⁰⁰ 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]  ⁸⁰¹ sn See the note on synagogue in 6:9.

[17:11]  ⁸⁰² tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ⁸⁰³ 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]  ⁸⁰⁴ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  ⁸⁰⁵ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ⁸⁰⁶ 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]  ⁸⁰⁷ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ⁸⁰⁸ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:12]  ⁸⁰⁹ 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]  ⁸¹⁰ tn Or “respected.”

[17:13]  ⁸¹¹ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ⁸¹² 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]  ⁸¹³ 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]  ⁸¹⁴ tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

[17:13]  ⁸¹⁵ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:14]  ⁸¹⁶ 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]  ⁸¹⁷ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[17:15]  ⁸¹⁸ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ⁸¹⁹ sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[17:16]  ⁸²⁰ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ⁸²¹ 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]  ⁸²² 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]  ⁸²³ 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]  ⁸²⁴ 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]  ⁸²⁵ sn See the note on synagogue in 6:9.

[17:17]  ⁸²⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:18]  ⁸²⁷ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ⁸²⁸ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ⁸²⁹ tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ⁸³⁰ tn Grk “saying.”

[17:18]  ⁸³¹ 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]  ⁸³² 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]  ⁸³³ sn This is a parenthetical note by the author.

[17:19]  ⁸³⁴ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ⁸³⁵ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[17:20]  ⁸³⁶ tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ⁸³⁷ 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]  ⁸³⁸ tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.

[17:21]  ⁸³⁹ tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”

[17:21]  ⁸⁴⁰ sn This is a parenthetical note by the author. The reference to newness may be pejorative.

[17:22]  ⁸⁴¹ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ⁸⁴² 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]  ⁸⁴³ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[17:23]  ⁸⁴⁴ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ⁸⁴⁵ 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]  ⁸⁴⁶ 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]  ⁸⁴⁷ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ⁸⁴⁸ 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]  ⁸⁴⁹ 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]  ⁸⁵⁰ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ⁸⁵¹ tn Grk “he himself gives to all [people] life and breath and all things.”

[17:26]  ⁸⁵² sn The one man refers to Adam (the word “man” is understood).

[17:26]  ⁸⁵³ tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ⁸⁵⁴ tn Grk “to live over all the face of the earth.”

[17:26]  ⁸⁵⁵ 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]  ⁸⁵⁶ 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]  ⁸⁵⁷ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ⁸⁵⁸ 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]  ⁸⁵⁹ tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[17:28]  ⁸⁶⁰ 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]  ⁸⁶¹ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[17:29]  ⁸⁶² tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.

[17:29]  ⁸⁶³ tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.

[17:29]  ⁸⁶⁴ tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.

[17:29]  ⁸⁶⁵ tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).

[17:29]  ⁸⁶⁶ 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]  ⁸⁶⁷ tn Or “has deliberately paid no attention to.”

[17:30]  ⁸⁶⁸ tn Or “times when people did not know.”

[17:30]  ⁸⁶⁹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ⁸⁷⁰ 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]  ⁸⁷¹ tn Or “fixed.”

[17:31]  ⁸⁷² sn The world refers to the whole inhabited earth.

[17:31]  ⁸⁷³ 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]  ⁸⁷⁴ tn The participle ἀναστήσας (anasthsa") indicates means here.

[17:32]  ⁸⁷⁵ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ⁸⁷⁶ 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]  ⁸⁷⁷ tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.

[17:34]  ⁸⁷⁸ 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]  ⁸⁷⁹ 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]  ⁸⁸⁰ 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]  ⁸⁸¹ 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]  ⁸⁸² 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]  ⁸⁸³ tn Grk “After these things.”

[18:1]  ⁸⁸⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ⁸⁸⁵ tn Or “Paul left.”

[18:1]  ⁸⁸⁶ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ⁸⁸⁷ 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]  ⁸⁸⁸ 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]  ⁸⁸⁹ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ⁸⁹⁰ 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]  ⁸⁹¹ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ⁸⁹² sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ⁸⁹³ tn Or “to leave.”

[18:2]  ⁸⁹⁴ map For location see JP4 A1.

[18:2]  ⁸⁹⁵ tn Or “went to.”

[18:3]  ⁸⁹⁶ 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]  ⁸⁹⁷ 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]  ⁸⁹⁸ sn This is a parenthetical note by the author.

[18:4]  ⁸⁹⁹ 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]  ⁹⁰⁰ sn See the note on synagogue in 6:9.

[18:4]  ⁹⁰¹ 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]  ⁹⁰² tn Grk “came down.”

[18:5]  ⁹⁰³ sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ⁹⁰⁴ 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]  ⁹⁰⁵ 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]  ⁹⁰⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:6]  ⁹⁰⁷ 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]  ⁹⁰⁸ 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]  ⁹⁰⁹ 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]  ⁹¹⁰ 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]  ⁹¹¹ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[18:7]  ⁹¹² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:7]  ⁹¹³ 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]  ⁹¹⁴ tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.

[18:7]  ⁹¹⁵ 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]  ⁹¹⁶ 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]  ⁹¹⁷ 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]  ⁹¹⁸ 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]  ⁹¹⁹ tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ⁹²⁰ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

[18:10]  ⁹²¹ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ⁹²² tn Or “injure.”

[18:11]  ⁹²³ tn The word “there” is not in the Greek text, but is implied.

[18:11]  ⁹²⁴ 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]  ⁹²⁵ sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.

[18:12]  ⁹²⁶ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[18:12]  ⁹²⁷ sn Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).

[18:12]  ⁹²⁸ tn Grk “with one accord.”

[18:12]  ⁹²⁹ 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]  ⁹³⁰ tn Or “inciting.”

[18:13]  ⁹³¹ 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]  ⁹³² tn Grk “about to open his mouth” (an idiom).

[18:14]  ⁹³³ 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]  ⁹³⁴ 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]  ⁹³⁵ tn Grk “accepting your complaint, O Jews.”

[18:15]  ⁹³⁶ tn Or “dispute.”

[18:15]  ⁹³⁷ tn Grk “see to it” (an idiom).

[18:15]  ⁹³⁸ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[18:16]  ⁹³⁹ 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]  ⁹⁴⁰ sn See the note on the term judgment seat in 18:12.

[18:17]  ⁹⁴¹ 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]  ⁹⁴² tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ⁹⁴³ sn See the note on the term judgment seat in 18:12.

[18:17]  ⁹⁴⁴ tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:18]  ⁹⁴⁵ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ⁹⁴⁶ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ⁹⁴⁷ 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]  ⁹⁴⁸ tn Grk “Syria, and with him.”

[18:18]  ⁹⁴⁹ sn See the note on Aquila in 18:2.

[18:18]  ⁹⁵⁰ 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]  ⁹⁵¹ 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]  ⁹⁵² tn That is, “before he sailed from Cenchrea.”

[18:18]  ⁹⁵³ 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]  ⁹⁵⁴ 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]  ⁹⁵⁵ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:19]  ⁹⁵⁶ tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.

[18:19]  ⁹⁵⁷ tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:19]  ⁹⁵⁸ sn See the note on synagogue in 6:9.

[18:19]  ⁹⁵⁹ 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]  ⁹⁶⁰ 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]  ⁹⁶¹ tn Or “but took leave of.”

[18:21]  ⁹⁶² 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]  ⁹⁶³ tn Or “will return.”

[18:21]  ⁹⁶⁴ 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]  ⁹⁶⁵ 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]  ⁹⁶⁶ 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]  ⁹⁶⁷ 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]  ⁹⁶⁸ 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]  ⁹⁶⁹ 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]  ⁹⁷⁰ sn Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).

[18:23]  ⁹⁷¹ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ⁹⁷² sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[18:23]  ⁹⁷³ sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[18:24]  ⁹⁷⁴ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:24]  ⁹⁷⁵ 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]  ⁹⁷⁶ tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”

[18:25]  ⁹⁷⁷ tn Or “had been taught.”

[18:25]  ⁹⁷⁸ tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).

[18:25]  ⁹⁷⁹ tn Grk “the things.”

[18:25]  ⁹⁸⁰ tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

[18:26]  ⁹⁸¹ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ⁹⁸² sn See the note on synagogue in 6:9.

[18:26]  ⁹⁸³ sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.

[18:26]  ⁹⁸⁴ tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”

[18:27]  ⁹⁸⁵ tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.

[18:27]  ⁹⁸⁶ sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.

[18:27]  ⁹⁸⁷ tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.

[18:27]  ⁹⁸⁸ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:27]  ⁹⁸⁹ tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.

[18:28]  ⁹⁹⁰ tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”

[18:28]  ⁹⁹¹ tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio") see BDAG 223 s.v. 2.

[18:28]  ⁹⁹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).

[18:28]  ⁹⁹³ tn Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.

[19:1]  ⁹⁹⁴ tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:1]  ⁹⁹⁵ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ⁹⁹⁶ tn Or “interior.”

[19:1]  ⁹⁹⁷ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ⁹⁹⁸ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ⁹⁹⁹ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ¹⁰⁰⁰ tn The word “there” is not in the Greek text but is implied.

[19:2]  ¹⁰⁰¹ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ¹⁰⁰² tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ¹⁰⁰³ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[19:3]  ¹⁰⁰⁴ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  ¹⁰⁰⁵ tn Grk “they said.”

[19:4]  ¹⁰⁰⁶ sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

[19:6]  ¹⁰⁰⁷ tn Or “laid.”

[19:6]  ¹⁰⁰⁸ sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

[19:6]  ¹⁰⁰⁹ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ¹⁰¹⁰ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:7]  ¹⁰¹¹ sn This is a parenthetical note by the author.

[19:8]  ¹⁰¹² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ¹⁰¹³ tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:8]  ¹⁰¹⁴ sn See the note on synagogue in 6:9.

[19:8]  ¹⁰¹⁵ tn Or “boldly.”

[19:8]  ¹⁰¹⁶ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:8]  ¹⁰¹⁷ tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

[19:8]  ¹⁰¹⁸ sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.

[19:9]  ¹⁰¹⁹ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ¹⁰²⁰ tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ¹⁰²¹ tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”

[19:9]  ¹⁰²² sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).

[19:9]  ¹⁰²³ tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.

[19:9]  ¹⁰²⁴ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ¹⁰²⁵ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[19:9]  ¹⁰²⁶ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ¹⁰²⁷ tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”

[19:10]  ¹⁰²⁸ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:10]  ¹⁰²⁹ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:11]  ¹⁰³⁰ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12]  ¹⁰³¹ tn Or “skin” (the outer surface of the body).

[19:12]  ¹⁰³² tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ¹⁰³³ tn The words “of them” are not in the Greek text, but are implied.

[19:13]  ¹⁰³⁴ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ¹⁰³⁵ tn Grk “to name the name.”

[19:13]  ¹⁰³⁶ tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

[19:13]  ¹⁰³⁷ sn The expression I sternly warn you means “I charge you as under oath.”

[19:14]  ¹⁰³⁸ tn Grk “a certain Sceva.”

[19:14]  ¹⁰³⁹ sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[19:15]  ¹⁰⁴⁰ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ¹⁰⁴¹ tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

[19:15]  ¹⁰⁴² tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15]  ¹⁰⁴³ sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.

[19:16]  ¹⁰⁴⁴ tn Grk “in whom the evil spirit was.”

[19:16]  ¹⁰⁴⁵ tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”

[19:16]  ¹⁰⁴⁶ tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.

[19:16]  ¹⁰⁴⁷ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:17]  ¹⁰⁴⁸ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ¹⁰⁴⁹ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ¹⁰⁵⁰ tn Or “exalted.”

[19:18]  ¹⁰⁵¹ tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

[19:18]  ¹⁰⁵² tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”

[19:19]  ¹⁰⁵³ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ¹⁰⁵⁴ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ¹⁰⁵⁵ tn Or “scrolls.”

[19:19]  ¹⁰⁵⁶ tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

[19:19]  ¹⁰⁵⁷ tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:19]  ¹⁰⁵⁸ tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).

[19:20]  ¹⁰⁵⁹ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:20]  ¹⁰⁶⁰ tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20]  ¹⁰⁶¹ sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.

[19:21]  ¹⁰⁶² tn Grk “all these things had been fulfilled.”

[19:21]  ¹⁰⁶³ tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”

[19:21]  ¹⁰⁶⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ¹⁰⁶⁵ sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ¹⁰⁶⁶ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ¹⁰⁶⁷ tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

[19:21]  ¹⁰⁶⁸ sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:22]  ¹⁰⁶⁹ tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22]  ¹⁰⁷⁰ tn Grk “two of those who ministered to him.”

[19:22]  ¹⁰⁷¹ sn Macedonia was the Roman province of Macedonia in Greece.

[19:22]  ¹⁰⁷² tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[19:23]  ¹⁰⁷³ tn Grk “There happened at that time.” 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. Instead the verb “took place” has been supplied in the translation.

[19:23]  ¹⁰⁷⁴ tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”

[19:23]  ¹⁰⁷⁵ tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).

[19:23]  ¹⁰⁷⁶ sn The Way refers to the Christian movement (Christianity).

[19:24]  ¹⁰⁷⁷ tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”

[19:24]  ¹⁰⁷⁸ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:24]  ¹⁰⁷⁹ tn Grk “brought not a little business” (an idiom).

[19:24]  ¹⁰⁸⁰ sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.

[19:25]  ¹⁰⁸¹ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ¹⁰⁸² tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.

[19:25]  ¹⁰⁸³ sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25]  ¹⁰⁸⁴ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:26]  ¹⁰⁸⁵ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ¹⁰⁸⁶ tn Or “misled.”

[19:26]  ¹⁰⁸⁷ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ¹⁰⁸⁸ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ¹⁰⁸⁹ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ¹⁰⁹⁰ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ¹⁰⁹¹ tn The words “at all” are not in the Greek text but are implied.

[19:27]  ¹⁰⁹² tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27]  ¹⁰⁹³ sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:27]  ¹⁰⁹⁴ tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27]  ¹⁰⁹⁵ tn Grk “Asia”; see the note on this word in v. 22.

[19:27]  ¹⁰⁹⁶ tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”

[19:28]  ¹⁰⁹⁷ 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.

[19:28]  ¹⁰⁹⁸ tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28]  ¹⁰⁹⁹ tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).

[19:28]  ¹¹⁰⁰ tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[19:28]  ¹¹⁰¹ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:29]  ¹¹⁰² tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[19:29]  ¹¹⁰³ tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”

[19:29]  ¹¹⁰⁴ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29]  ¹¹⁰⁵ sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.

[19:29]  ¹¹⁰⁶ tn Grk “to the theater with one accord.”

[19:30]  ¹¹⁰⁷ tn Or “enter the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”

[19:31]  ¹¹⁰⁸ tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31]  ¹¹⁰⁹ tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31]  ¹¹¹⁰ tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[19:31]  ¹¹¹¹ tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.

[19:32]  ¹¹¹² tn Or “had assembled.”

[19:33]  ¹¹¹³ tn Or “Some of the crowd gave instructions to.”

[19:33]  ¹¹¹⁴ tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.

[19:33]  ¹¹¹⁵ tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”

[19:33]  ¹¹¹⁶ tn Or “motioning.”

[19:33]  ¹¹¹⁷ sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.

[19:33]  ¹¹¹⁸ tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”

[19:34]  ¹¹¹⁹ tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34]  ¹¹²⁰ tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34]  ¹¹²¹ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).

[19:34]  ¹¹²² sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.

[19:35]  ¹¹²³ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ¹¹²⁴ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ¹¹²⁵ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ¹¹²⁶ sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.

[19:35]  ¹¹²⁷ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:36]  ¹¹²⁸ tn Grk “these things.”

[19:36]  ¹¹²⁹ tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”

[19:36]  ¹¹³⁰ tn Grk “it is necessary that you be quiet.”

[19:36]  ¹¹³¹ tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.

[19:37]  ¹¹³² tn Or perhaps, “desecrators of temples.”

[19:37]  ¹¹³³ sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.

[19:38]  ¹¹³⁴ tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38]  ¹¹³⁵ tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”

[19:38]  ¹¹³⁶ tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.

[19:39]  ¹¹³⁷ tn Or “anything more than this.”

[19:39]  ¹¹³⁸ tn Or “resolved.”

[19:39]  ¹¹³⁹ tn Or “in a legal meeting of the citizens.” L&N 30.81 has “ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται ‘it will have to be settled in a legal meeting of the citizens’ Ac 19:39.” This meeting took place three times a year.

[19:40]  ¹¹⁴⁰ tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ¹¹⁴¹ tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.

[19:40]  ¹¹⁴² tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.

[19:40]  ¹¹⁴³ tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”

[19:41]  ¹¹⁴⁴ 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.

[19:41]  ¹¹⁴⁵ tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:41]  ¹¹⁴⁶ tn Grk “these things.”

[19:41]  ¹¹⁴⁷ sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.

[20:1]  ¹¹⁴⁸ tn Or “exhorting.”

[20:1]  ¹¹⁴⁹ tn Or “and taking leave of them.”

[20:1]  ¹¹⁵⁰ sn Macedonia was the Roman province of Macedonia in Greece.

[20:2]  ¹¹⁵¹ tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ¹¹⁵² tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ¹¹⁵³ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ¹¹⁵⁴ tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[20:3]  ¹¹⁵⁵ tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  ¹¹⁵⁶ tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”

[20:3]  ¹¹⁵⁷ sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  ¹¹⁵⁸ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:3]  ¹¹⁵⁹ tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.

[20:3]  ¹¹⁶⁰ tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  ¹¹⁶¹ sn Macedonia was the Roman province of Macedonia in Greece.

[20:4]  ¹¹⁶² tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.

[20:4]  ¹¹⁶³ 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.

[20:4]  ¹¹⁶⁴ tn Grk “of the Thessalonians.”

[20:4]  ¹¹⁶⁵ tn Grk “and Gaius,” 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.

[20:4]  ¹¹⁶⁶ sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.

[20:4]  ¹¹⁶⁷ tn Grk “the Asians Tychicus and Trophimus.” In the NT “Asia” 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.

[20:5]  ¹¹⁶⁸ tn Grk “These, having gone on ahead, were waiting.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:5]  ¹¹⁶⁹ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.

[20:6]  ¹¹⁷⁰ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[20:6]  ¹¹⁷¹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:6]  ¹¹⁷² sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).

[20:6]  ¹¹⁷³ tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”

[20:6]  ¹¹⁷⁴ tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

[20:6]  ¹¹⁷⁵ sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).

[20:7]  ¹¹⁷⁶ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ¹¹⁷⁷ tn Or “assembled.”

[20:7]  ¹¹⁷⁸ tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. 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. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.

[20:7]  ¹¹⁷⁹ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:7]  ¹¹⁸⁰ tn Or “prolonged.”

[20:8]  ¹¹⁸¹ tn More commonly λαμπάς (lampa") means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”

[20:8]  ¹¹⁸² sn This is best taken as a parenthetical note by the author.

[20:9]  ¹¹⁸³ tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).

[20:9]  ¹¹⁸⁴ tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.

[20:9]  ¹¹⁸⁵ tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

[20:9]  ¹¹⁸⁶ tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”

[20:10]  ¹¹⁸⁷ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ¹¹⁸⁸ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ¹¹⁸⁹ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ¹¹⁹⁰ tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.

[20:10]  ¹¹⁹¹ tn Grk “for his life is in him” (an idiom).

[20:11]  ¹¹⁹² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[20:11]  ¹¹⁹³ tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:11]  ¹¹⁹⁴ tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.

[20:12]  ¹¹⁹⁵ tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”

[20:13]  ¹¹⁹⁶ tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:13]  ¹¹⁹⁷ 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.”

[20:13]  ¹¹⁹⁸ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:13]  ¹¹⁹⁹ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ¹²⁰⁰ tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”

[20:13]  ¹²⁰¹ tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”

[20:13]  ¹²⁰² tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ¹²⁰³ tn Or “there on foot.”

[20:14]  ¹²⁰⁴ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:14]  ¹²⁰⁵ tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:14]  ¹²⁰⁶ sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.

[20:15]  ¹²⁰⁷ 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]  ¹²⁰⁸ tn Or “offshore from Chios.”

[20:15]  ¹²⁰⁹ 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]  ¹²¹⁰ sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.

[20:15]  ¹²¹¹ 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).

[20:16]  ¹²¹² map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[20:16]  ¹²¹³ tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”

[20:16]  ¹²¹⁴ 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.

[20:16]  ¹²¹⁵ tn Or “was eager.”

[20:16]  ¹²¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:16]  ¹²¹⁷ tn Grk “if it could be to him” (an idiom).

[20:17]  ¹²¹⁸ sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

[20:17]  ¹²¹⁹ tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[20:17]  ¹²²⁰ tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”

[20:18]  ¹²²¹ tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.

[20:18]  ¹²²² tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”

[20:18]  ¹²²³ tn Grk “Asia”; see the note on this word in v. 16.

[20:19]  ¹²²⁴ sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.

[20:19]  ¹²²⁵ sn These plots are mentioned in Acts 9:24; 20:13.

[20:20]  ¹²²⁶ tn Or “declaring.”

[20:20]  ¹²²⁷ tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

[20:20]  ¹²²⁸ tn Or “openly.”

[20:21]  ¹²²⁹ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ¹²³⁰ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:22]  ¹²³¹ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:22]  ¹²³² tn Grk “bound.”

[20:22]  ¹²³³ sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).

[20:22]  ¹²³⁴ tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”

[20:23]  ¹²³⁵ tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”

[20:23]  ¹²³⁶ tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).

[20:23]  ¹²³⁷ tn The Greek text here reads κατὰ πόλιν (kata polin).

[20:23]  ¹²³⁸ tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

[20:23]  ¹²³⁹ tn Grk “bonds.”

[20:23]  ¹²⁴⁰ tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.

[20:24]  ¹²⁴¹ tn Grk “soul.”

[20:24]  ¹²⁴² tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  ¹²⁴³ tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  ¹²⁴⁴ tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.

[20:24]  ¹²⁴⁵ tn Or “to the gospel.”

[20:25]  ¹²⁴⁶ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ¹²⁴⁷ tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.

[20:25]  ¹²⁴⁸ sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.

[20:25]  ¹²⁴⁹ tn Grk “will see my face” (an idiom for seeing someone in person).

[20:26]  ¹²⁵⁰ tn Or “testify.”

[20:26]  ¹²⁵¹ tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

[20:26]  ¹²⁵² tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.

[20:27]  ¹²⁵³ tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”

[20:27]  ¹²⁵⁴ tn Or “proclaiming,” “declaring.”

[20:27]  ¹²⁵⁵ tn Or “plan.”

[20:28]  ¹²⁵⁶ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ¹²⁵⁷ tn Grk “in which.”

[20:28]  ¹²⁵⁸ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ¹²⁵⁹ tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ¹²⁶⁰ tn Or “acquired.”

[20:28]  ¹²⁶¹ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:29]  ¹²⁶² tn Grk “after my departure.”

[20:29]  ¹²⁶³ tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[20:30]  ¹²⁶⁴ tn Grk “from among yourselves.”

[20:30]  ¹²⁶⁵ tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  ¹²⁶⁶ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:31]  ¹²⁶⁷ tn Or “be watchful.”

[20:31]  ¹²⁶⁸ tn Or “admonishing.”

[20:32]  ¹²⁶⁹ tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  ¹²⁷⁰ tn Grk “word.”

[20:32]  ¹²⁷¹ tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[20:33]  ¹²⁷² tn Traditionally, “coveted.” BDAG 371 s.v. ἐπιθυμέω 1 has “to have a strong desire to do or secure someth., desire, long for w. gen. of the thing desired…silver, gold, clothing Ac 20:33.” The traditional term “covet” is not in common usage and difficult for many modern English readers to understand. The statement affirms Paul’s integrity. He was not doing this for personal financial gain.

[20:34]  ¹²⁷³ tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.

[20:35]  ¹²⁷⁴ sn The expression By all these things means “In everything I did.”

[20:35]  ¹²⁷⁵ tn Or “must assist.”

[20:35]  ¹²⁷⁶ tn Or “the sick.” See Eph 4:28.

[20:35]  ¹²⁷⁷ sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.

[20:36]  ¹²⁷⁸ 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.

[20:36]  ¹²⁷⁹ tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[20:37]  ¹²⁸⁰ tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).

[20:37]  ¹²⁸¹ tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).

[20:37]  ¹²⁸² sn The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.

[20:38]  ¹²⁸³ tn Or “pained.”

[20:38]  ¹²⁸⁴ tn Grk “by the word that he had said.”

[20:38]  ¹²⁸⁵ tn Grk “to see his face” (an idiom for seeing someone in person).

[20:38]  ¹²⁸⁶ tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”

[21:1]  ¹²⁸⁷ tn Grk “It happened that when.” 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. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

[21:1]  ¹²⁸⁸ sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.

[21:1]  ¹²⁸⁹ tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

[21:1]  ¹²⁹⁰ 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.”

[21:1]  ¹²⁹¹ tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

[21:1]  ¹²⁹² sn Cos was an island in the Aegean Sea.

[21:1]  ¹²⁹³ sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1]  ¹²⁹⁴ sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

[21:2]  ¹²⁹⁵ tn Grk “and finding.” The participle εὑρόντες (Jeuronte") 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 in the translation.

[21:2]  ¹²⁹⁶ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  ¹²⁹⁷ tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  ¹²⁹⁸ 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.”

[21:3]  ¹²⁹⁹ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[21:3]  ¹³⁰⁰ sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.

[21:3]  ¹³⁰¹ 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’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[21:3]  ¹³⁰² sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.

[21:4]  ¹³⁰³ tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4]  ¹³⁰⁴ tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”

[21:4]  ¹³⁰⁵ tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  ¹³⁰⁶ sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4]  ¹³⁰⁷ tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4]  ¹³⁰⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:5]  ¹³⁰⁹ tn Grk “It happened that when.” 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.

[21:5]  ¹³¹⁰ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ¹³¹¹ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ¹³¹² tn Grk “city, 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.

[21:5]  ¹³¹³ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[21:6]  ¹³¹⁴ tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”

[21:6]  ¹³¹⁵ sn These words are part of v. 5 in the standard critical Greek text.

[21:6]  ¹³¹⁶ tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:6]  ¹³¹⁷ tn Grk “to their own”; the word “homes” is implied.

[21:7]  ¹³¹⁸ sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  ¹³¹⁹ sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[21:8]  ¹³²⁰ tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ¹³²¹ 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 another 40 mi (65 km).

[21:8]  ¹³²² tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  ¹³²³ sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).

[21:9]  ¹³²⁴ tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).

[21:9]  ¹³²⁵ sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).

[21:10]  ¹³²⁶ tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10]  ¹³²⁷ sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[21:11]  ¹³²⁸ tn Grk “And coming.” 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 participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹³²⁹ tn Grk “and taking.” 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. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹³³⁰ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ¹³³¹ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ¹³³² tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ¹³³³ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:12]  ¹³³⁴ tn Or “the people there.”

[21:13]  ¹³³⁵ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ¹³³⁶ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:14]  ¹³³⁷ tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.

[21:14]  ¹³³⁸ tn Grk “we became silent, saying.”

[21:14]  ¹³³⁹ sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.

[21:15]  ¹³⁴⁰ tn Or “we made preparations.”

[21:15]  ¹³⁴¹ tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.

[21:16]  ¹³⁴² 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.

[21:16]  ¹³⁴³ tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

[21:16]  ¹³⁴⁴ tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

[11:11]  ¹³⁴⁵ tn Grk “that they might fall.”

[11:11]  ¹³⁴⁶ tn Grk “them”; the referent (Israel, cf. 11:7) has been specified in the translation for clarity.

[11:12]  ¹³⁴⁷ tn Or “full inclusion”; Grk “their fullness.”