Kisah Para Rasul 18:9-22

18:9 The Lord said to Paul by a vision ¹  in the night, ²  “Do not be afraid, ³  but speak and do not be silent, 18:10 because I am with you, and no one will assault ⁴  you to harm ⁵  you, because I have many people in this city.” 18:11 So he stayed there ⁶  a year and six months, teaching the word of God among them. ⁷ 

Paul Before the Proconsul Gallio

18:12 Now while Gallio ⁸  was proconsul ⁹  of Achaia, ¹⁰  the Jews attacked Paul together ¹¹  and brought him before the judgment seat, ¹²  18:13 saying, “This man is persuading ¹³  people to worship God in a way contrary to ¹⁴  the law!” 18:14 But just as Paul was about to speak, ¹⁵  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ¹⁶  I would have been justified in accepting the complaint ¹⁷  of you Jews, ¹⁸  18:15 but since it concerns points of disagreement ¹⁹  about words and names and your own law, settle ²⁰  it yourselves. I will not be ²¹  a judge of these things!” 18:16 Then he had them forced away ²²  from the judgment seat. ²³  18:17 So they all seized Sosthenes, the president of the synagogue, ²⁴  and began to beat ²⁵  him in front of the judgment seat. ²⁶  Yet none of these things were of any concern ²⁷  to Gallio.

Paul Returns to Antioch in Syria

18:18 Paul, after staying ²⁸  many more days in Corinth, ²⁹  said farewell to ³⁰  the brothers and sailed away to Syria accompanied by ³¹  Priscilla and Aquila. ³²  He ³³  had his hair cut off ³⁴  at Cenchrea ³⁵  because he had made a vow. ³⁶  18:19 When they reached Ephesus, ³⁷  Paul ³⁸  left Priscilla and Aquila ³⁹  behind there, but he himself went ⁴⁰  into the synagogue ⁴¹  and addressed ⁴²  the Jews. 18:20 When they asked him to stay longer, he would not consent, ⁴³  18:21 but said farewell to ⁴⁴  them and added, ⁴⁵  “I will come back ⁴⁶  to you again if God wills.” ⁴⁷  Then ⁴⁸  he set sail from Ephesus, 18:22 and when he arrived ⁴⁹  at Caesarea, ⁵⁰  he went up and greeted ⁵¹  the church at Jerusalem ⁵²  and then went down to Antioch. ⁵³ 

[18:9]  ¹ 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]  ² tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ³ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

[18:10]  ⁴ 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]  ⁵ tn Or “injure.”

[18:11]  ⁶ tn The word “there” is not in the Greek text, but is implied.

[18:11]  ⁷ 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]  ⁸ 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]  ⁹ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[18:12]  ¹⁰ 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]  ¹¹ tn Grk “with one accord.”

[18:12]  ¹² 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.

[18:12]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. So this was a very public event.

[18:13]  ¹³ tn Or “inciting.”

[18:13]  ¹⁴ 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]  ¹⁵ tn Grk “about to open his mouth” (an idiom).

[18:14]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Grk “accepting your complaint, O Jews.”

[18:15]  ¹⁹ tn Or “dispute.”

[18:15]  ²⁰ tn Grk “see to it” (an idiom).

[18:15]  ²¹ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[18:16]  ²² 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]  ²³ sn See the note on the term judgment seat in 18:12.

[18:17]  ²⁴ 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]  sn See the note on synagogue in 6:9.

[18:17]  ²⁵ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ²⁶ sn See the note on the term judgment seat in 18:12.

[18:17]  ²⁷ tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:17]  sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.

[18:18]  ²⁸ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ²⁹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ³⁰ 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]  ³¹ tn Grk “Syria, and with him.”

[18:18]  ³² sn See the note on Aquila in 18:2.

[18:18]  ³³ 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]  ³⁴ 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]  ³⁵ tn That is, “before he sailed from Cenchrea.”

[18:18]  sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.

[18:18]  ³⁶ 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]  ³⁷ 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]  map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:19]  ³⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:19]  ³⁹ tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.

[18:19]  ⁴⁰ tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:19]  ⁴¹ sn See the note on synagogue in 6:9.

[18:19]  ⁴² 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]  ⁴³ 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]  ⁴⁴ tn Or “but took leave of.”

[18:21]  ⁴⁵ 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]  ⁴⁶ tn Or “will return.”

[18:21]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ 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]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:22]  ⁵¹ 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]  ⁵² 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]  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.

[18:22]  ⁵³ 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).

[18:22]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.