Matthew 10:23

10:23 Whenever ¹  they persecute you in one place, ²  flee to another. I tell you the truth, ³  you will not finish going through all the towns ⁴  of Israel before the Son of Man comes.

Acts 13:50--14:2

13:50 But the Jews incited ⁵  the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out ⁶  of their region. 13:51 So after they shook ⁷  the dust off their feet ⁸  in protest against them, they went to Iconium. ⁹  13:52 And the disciples were filled with joy ¹⁰  and with the Holy Spirit.

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ¹¹  when Paul and Barnabas ¹²  went into the Jewish synagogue ¹³  and spoke in such a way that a large group ¹⁴  of both Jews and Greeks believed. 14:2 But the Jews who refused to believe ¹⁵  stirred up the Gentiles and poisoned their minds ¹⁶  against the brothers.

Acts 14:6-7

14:6 Paul and Barnabas ¹⁷  learned about it ¹⁸  and fled to the Lycaonian cities of Lystra ¹⁹  and Derbe ²⁰  and the surrounding region. 14:7 There ²¹  they continued to proclaim ²²  the good news.

Acts 14:19-21

14:19 But Jews came from Antioch ²³  and Iconium, ²⁴  and after winning ²⁵  the crowds over, they stoned ²⁶  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 ²⁷  into the city. On ²⁸  the next day he left with Barnabas for Derbe. ²⁹ 

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, ³⁰  to Iconium, ³¹  and to Antioch. ³² 

Acts 17:1-3

Paul and Silas at Thessalonica

17:1 After they traveled through ³³  Amphipolis ³⁴  and Apollonia, ³⁵  they came to Thessalonica, ³⁶  where there was a Jewish synagogue. ³⁷  17:2 Paul went to the Jews in the synagogue, ³⁸  as he customarily did, and on three Sabbath days he addressed ³⁹  them from the scriptures, 17:3 explaining and demonstrating ⁴⁰  that the Christ ⁴¹  had to suffer and to rise from the dead, ⁴²  saying, ⁴³  “This Jesus I am proclaiming to you is the Christ.” ⁴⁴ 

Acts 17:10-11

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ⁴⁵  at once, during the night. When they arrived, ⁴⁶  they went to the Jewish synagogue. ⁴⁷  17:11 These Jews ⁴⁸  were more open-minded ⁴⁹  than those in Thessalonica, ⁵⁰  for they eagerly ⁵¹  received ⁵²  the message, examining ⁵³  the scriptures carefully every day ⁵⁴  to see if these things were so.

Acts 17:16-17

Paul at Athens

17:16 While Paul was waiting for them in Athens, ⁵⁵  his spirit was greatly upset ⁵⁶  because he saw ⁵⁷  the city was full of idols. 17:17 So he was addressing ⁵⁸  the Jews and the God-fearing Gentiles ⁵⁹  in the synagogue, ⁶⁰  and in the marketplace every day ⁶¹  those who happened to be there.

Acts 18:4

18:4 He addressed ⁶²  both Jews and Greeks in the synagogue ⁶³  every Sabbath, attempting to persuade ⁶⁴  them.

Acts 20:1-2

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ⁶⁵  them and saying farewell, ⁶⁶  he left to go to Macedonia. ⁶⁷  20:2 After he had gone through those regions ⁶⁸  and spoken many words of encouragement ⁶⁹  to the believers there, ⁷⁰  he came to Greece, ⁷¹ 

Acts 20:23-24

20:23 except ⁷²  that the Holy Spirit warns ⁷³  me in town after town ⁷⁴  that ⁷⁵  imprisonment ⁷⁶  and persecutions ⁷⁷  are waiting for me. 20:24 But I do not consider my life ⁷⁸  worth anything ⁷⁹  to myself, so that ⁸⁰  I may finish my task ⁸¹  and the ministry that I received from the Lord Jesus, to testify to the good news ⁸²  of God’s grace.

[10:23]  ¹ tn Here δέ (de) has not been translated.

[10:23]  ² tn The Greek word here is πόλις (polis), which can mean either “town” or “city.”

[10:23]  ³ tn Grk “For truly (ἀμήν, amhn) I say to you.” Here γάρ (gar, “for”) has not been translated.

[10:23]  ⁴ tn The Greek word here is πόλις (polis), which can mean either “town” or “city.” “Town” was chosen here to emphasize the extensive nature of the disciples’ ministry. The same word is translated earlier in the verse as “place.”

[13:50]  ⁵ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ⁶ tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).

[13:51]  ⁷ tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).

[13:51]  ⁸ sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.

[13:51]  ⁹ sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.

[13:52]  ¹⁰ sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

[14:1]  ¹¹ sn Iconium. See the note in 13:51.

[14:1]  ¹² tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ¹³ sn See the note on synagogue in 6:9.

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

[14:2]  ¹⁵ tn Or “who would not believe.”

[14:2]  ¹⁶ 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.”

[14:6]  ¹⁷ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:7]  ²¹ 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]  ²² tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.

[14:19]  ²³ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:19]  ²⁴ 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]  ²⁵ tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  ²⁶ 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]  ²⁷ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  ²⁸ 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]  ²⁹ 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]  ³⁰ sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.

[14:21]  ³¹ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.

[14:21]  ³² sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[17:1]  ³³ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ³⁴ 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]  ³⁵ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ³⁶ 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]  ³⁷ sn See the note on synagogue in 6:9.

[17:2]  ³⁸ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ³⁹ 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]  ⁴⁰ tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ⁴¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  ⁴² 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]  ⁴³ 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]  ⁴⁴ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:10]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ sn See the note on synagogue in 6:9.

[17:11]  ⁴⁸ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ⁴⁹ 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]  ⁵⁰ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  ⁵¹ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ⁵² 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]  ⁵³ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ⁵⁴ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:16]  ⁵⁵ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ sn See the note on synagogue in 6:9.

[17:17]  ⁶¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[18:4]  ⁶² 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]  ⁶³ sn See the note on synagogue in 6:9.

[18:4]  ⁶⁴ 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.

[20:1]  ⁶⁵ tn Or “exhorting.”

[20:1]  ⁶⁶ tn Or “and taking leave of them.”

[20:1]  ⁶⁷ sn Macedonia was the Roman province of Macedonia in Greece.

[20:2]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ⁷¹ 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).

[20:23]  ⁷² tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”

[20:23]  ⁷³ 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]  ⁷⁴ tn The Greek text here reads κατὰ πόλιν (kata polin).

[20:23]  ⁷⁵ tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

[20:23]  ⁷⁶ tn Grk “bonds.”

[20:23]  ⁷⁷ tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.

[20:24]  ⁷⁸ tn Grk “soul.”

[20:24]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ 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]  ⁸² tn Or “to the gospel.”