1 Raja-raja 15:24
Konteks15:24 Asa passed away 1 and was buried with his ancestors in the city of his ancestor David. His son Jehoshaphat replaced him as king.
1 Raja-raja 22:2-50
Konteks22:2 In the third year King Jehoshaphat of Judah came down to visit 2 the king of Israel. 22:3 The king of Israel said to his servants, “Surely you recognize that Ramoth Gilead belongs to us, though we are hesitant to reclaim it from the king of Syria.” 3 22:4 Then he said to Jehoshaphat, “Will you go with me to attack Ramoth Gilead?” Jehoshaphat replied to the king of Israel, “I will support you; my army and horses are at your disposal.” 4 22:5 Then Jehoshaphat added, 5 “First seek an oracle from the Lord.” 6 22:6 So the king of Israel assembled about four hundred prophets and asked them, “Should I attack Ramoth Gilead or not?” 7 They said, “Attack! The sovereign one 8 will hand it over to the king.” 22:7 But Jehoshaphat asked, “Is there not a prophet of the Lord still here, that we may ask him?” 22:8 The king of Israel answered Jehoshaphat, “There is still one man through whom we can seek the Lord’s will. 9 But I despise 10 him because he does not prophesy prosperity for me, but disaster. His name is Micaiah son of Imlah. 11 Jehoshaphat said, “The king should not say such things.” 22:9 The king of Israel summoned an official and said, “Quickly bring Micaiah son of Imlah.”
22:10 Now the king of Israel and King Jehoshaphat of Judah were sitting on their respective thrones, 12 dressed in their robes, at the threshing floor at the entrance of the gate of Samaria. 13 All the prophets were prophesying before them. 22:11 Zedekiah son of Kenaanah made iron horns and said, “This is what the Lord says, ‘With these you will gore Syria until they are destroyed.’” 22:12 All the prophets were prophesying the same, saying, “Attack Ramoth Gilead! You will succeed; the Lord will hand it over to the king.” 22:13 Now the messenger who went to summon Micaiah said to him, “Look, the prophets are in complete agreement that the king will succeed. 14 Your words must agree with theirs; you must predict success.” 15 22:14 But Micaiah said, “As certainly as the Lord lives, I will say what the Lord tells me to say.”
22:15 When he came before the king, the king asked him, “Micaiah, should we attack Ramoth Gilead or not?” He answered him, “Attack! You will succeed; the Lord will hand it over to the king.” 16 22:16 The king said to him, “How many times must I make you solemnly promise in 17 the name of the Lord to tell me only the truth?” 22:17 Micaiah 18 said, “I saw all Israel scattered on the mountains like sheep that have no shepherd. Then the Lord said, ‘They have no master. They should go home in peace.’” 22:18 The king of Israel said to Jehoshaphat, “Didn’t I tell you he does not prophesy prosperity for me, but disaster?” 22:19 Micaiah 19 said, “That being the case, hear the word of the Lord. I saw the Lord sitting on his throne, with all the heavenly assembly standing on his right and on his left. 22:20 The Lord said, ‘Who will deceive Ahab, so he will attack Ramoth Gilead and die 20 there?’ One said this and another that. 22:21 Then a spirit 21 stepped forward and stood before the Lord. He said, ‘I will deceive him.’ The Lord asked him, ‘How?’ 22:22 He replied, ‘I will go out and be a lying spirit in the mouths of all his prophets.’ The Lord 22 said, ‘Deceive and overpower him. 23 Go out and do as you have proposed.’ 22:23 So now, look, the Lord has placed a lying spirit in the mouths of all these prophets of yours; but the Lord has decreed disaster for you.” 22:24 Zedekiah son of Kenaanah approached, hit Micaiah on the jaw, and said, “Which way did the Lord’s spirit go when he went from me to speak to you?” 22:25 Micaiah replied, “Look, you will see in the day when you go into an inner room to hide.” 22:26 Then the king of Israel said, “Take Micaiah and return him to Amon the city official and Joash the king’s son. 22:27 Say, ‘This is what the king says, “Put this man in prison. Give him only a little bread and water 24 until I safely return.”’” 25 22:28 Micaiah said, “If you really do safely return, then the Lord has not spoken through me.” Then he added, “Take note, 26 all you people.”
22:29 The king of Israel and King Jehoshaphat of Judah attacked Ramoth Gilead. 22:30 The king of Israel said to Jehoshaphat, “I will disguise myself and then enter 27 into the battle; but you wear your royal robes.” So the king of Israel disguised himself and then entered into the battle. 22:31 Now the king of Syria had ordered his thirty-two chariot commanders, “Do not fight common soldiers or high-ranking officers; 28 fight only the king of Israel.” 22:32 When the chariot commanders saw Jehoshaphat, they said, “He must be the king of Israel.” So they turned and attacked him, but Jehoshaphat cried out. 22:33 When the chariot commanders realized he was not the king of Israel, they turned away from him. 22:34 Now an archer shot an arrow at random, 29 and it struck the king of Israel between the plates of his armor. The king 30 ordered his charioteer, “Turn around and take me from the battle line, 31 because I’m wounded.” 22:35 While the battle raged throughout the day, the king stood propped up in his chariot opposite the Syrians. He died in the evening; the blood from the wound ran down into the bottom of the chariot. 22:36 As the sun was setting, a cry went through the camp, “Each one should return to his city and to his homeland.” 22:37 So the king died and was taken to Samaria, where they buried him. 32 22:38 They washed off the chariot at the pool of Samaria (this was where the prostitutes bathed); 33 dogs licked his blood, just as the Lord had said would happen. 34
22:39 The rest of the events of Ahab’s reign, including a record of his accomplishments and how he built a luxurious palace and various cities, are recorded in the scroll called the Annals of the Kings of Israel. 35 22:40 Ahab passed away. 36 His son Ahaziah replaced him as king.
22:41 In the fourth year of King Ahab’s reign over Israel, Asa’s son Jehoshaphat became king over Judah. 22:42 Jehoshaphat was thirty-five years old when he became king and he reigned for twenty-five years in Jerusalem. 37 His mother was Azubah, the daughter of Shilhi. 22:43 He followed in his father Asa’s footsteps and was careful to do what the Lord approved. 38 (22:44) 39 However, the high places were not eliminated; the people continued to offer sacrifices and burn incense on the high places. 22:44 (22:45) Jehoshaphat was also at peace with the king of Israel.
22:45 The rest of the events of Jehoshaphat’s reign, including his successes and military exploits, are recorded in the scroll called the Annals of the Kings of Judah. 40 22:46 He removed from the land any male cultic prostitutes who had managed to survive the reign of his father Asa. 41 22:47 There was no king in Edom at this time; a governor ruled. 22:48 Jehoshaphat built a fleet of large merchant ships 42 to travel to Ophir for gold, but they never made the voyage because they were shipwrecked in Ezion Geber. 22:49 Then Ahaziah son of Ahab said to Jehoshaphat, “Let my sailors join yours in the fleet,” 43 but Jehoshaphat refused.
22:50 Jehoshaphat passed away 44 and was buried with his ancestors in the city of his ancestor 45 David. His son Jehoram replaced him as king.
1 Raja-raja 22:2
Konteks22:2 In the third year King Jehoshaphat of Judah came down to visit 46 the king of Israel.
Kisah Para Rasul 3:1-2
Konteks3:1 Now Peter and John were going up to the temple at the time 47 for prayer, 48 at three o’clock in the afternoon. 49 3:2 And a man lame 50 from birth 51 was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day 52 so he could beg for money 53 from those going into the temple courts. 54
Kisah Para Rasul 17:1--20:37
Konteks17:1 After they traveled through 55 Amphipolis 56 and Apollonia, 57 they came to Thessalonica, 58 where there was a Jewish synagogue. 59 17:2 Paul went to the Jews in the synagogue, 60 as he customarily did, and on three Sabbath days he addressed 61 them from the scriptures, 17:3 explaining and demonstrating 62 that the Christ 63 had to suffer and to rise from the dead, 64 saying, 65 “This Jesus I am proclaiming to you is the Christ.” 66 17:4 Some of them were persuaded 67 and joined Paul and Silas, along with a large group 68 of God-fearing Greeks 69 and quite a few 70 prominent women. 17:5 But the Jews became jealous, 71 and gathering together some worthless men from the rabble in the marketplace, 72 they formed a mob 73 and set the city in an uproar. 74 They attacked Jason’s house, 75 trying to find Paul and Silas 76 to bring them out to the assembly. 77 17:6 When they did not find them, they dragged 78 Jason and some of the brothers before the city officials, 79 screaming, “These people who have stirred up trouble 80 throughout the world 81 have come here too, 17:7 and 82 Jason has welcomed them as guests! They 83 are all acting against Caesar’s 84 decrees, saying there is another king named 85 Jesus!” 86 17:8 They caused confusion among 87 the crowd and the city officials 88 who heard these things. 17:9 After 89 the city officials 90 had received bail 91 from Jason and the others, they released them.
17:10 The brothers sent Paul and Silas off to Berea 92 at once, during the night. When they arrived, 93 they went to the Jewish synagogue. 94 17:11 These Jews 95 were more open-minded 96 than those in Thessalonica, 97 for they eagerly 98 received 99 the message, examining 100 the scriptures carefully every day 101 to see if these things were so. 17:12 Therefore many of them believed, along with quite a few 102 prominent 103 Greek women and men. 17:13 But when the Jews from Thessalonica 104 heard that Paul had also proclaimed the word of God 105 in Berea, 106 they came there too, inciting 107 and disturbing 108 the crowds. 17:14 Then the brothers sent Paul away to the coast 109 at once, but Silas and Timothy remained in Berea. 110 17:15 Those who accompanied Paul escorted him as far as Athens, 111 and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. 112
17:16 While Paul was waiting for them in Athens, 113 his spirit was greatly upset 114 because he saw 115 the city was full of idols. 17:17 So he was addressing 116 the Jews and the God-fearing Gentiles 117 in the synagogue, 118 and in the marketplace every day 119 those who happened to be there. 17:18 Also some of the Epicurean 120 and Stoic 121 philosophers were conversing 122 with him, and some were asking, 123 “What does this foolish babbler 124 want to say?” Others said, “He seems to be a proclaimer of foreign gods.” 125 (They said this because he was proclaiming the good news about Jesus and the resurrection.) 126 17:19 So they took Paul and 127 brought him to the Areopagus, 128 saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things 129 to our ears, so we want to know what they 130 mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time 131 in nothing else than telling 132 or listening to something new.) 133
17:22 So Paul stood 134 before the Areopagus and said, “Men of Athens, I see that you are very religious 135 in all respects. 136 17:23 For as I went around and observed closely your objects of worship, 137 I even found an altar with this inscription: 138 ‘To an unknown god.’ Therefore what you worship without knowing it, 139 this I proclaim to you. 17:24 The God who made the world and everything in it, 140 who is 141 Lord of heaven and earth, does not live in temples made by human hands, 142 17:25 nor is he served by human hands, as if he needed anything, 143 because he himself gives life and breath and everything to everyone. 144 17:26 From one man 145 he made every nation of the human race 146 to inhabit the entire earth, 147 determining their set times 148 and the fixed limits of the places where they would live, 149 17:27 so that they would search for God and perhaps grope around 150 for him and find him, 151 though he is 152 not far from each one of us. 17:28 For in him we live and move about 153 and exist, as even some of your own poets have said, ‘For we too are his offspring.’ 154 17:29 So since we are God’s offspring, we should not think the deity 155 is like gold or silver or stone, an image 156 made by human 157 skill 158 and imagination. 159 17:30 Therefore, although God has overlooked 160 such times of ignorance, 161 he now commands all people 162 everywhere to repent, 163 17:31 because he has set 164 a day on which he is going to judge the world 165 in righteousness, by a man whom he designated, 166 having provided proof to everyone by raising 167 him from the dead.”
17:32 Now when they heard about 168 the resurrection from the dead, some began to scoff, 169 but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. 170 17:34 But some people 171 joined him 172 and believed. Among them 173 were Dionysius, who was a member of the Areopagus, 174 a woman 175 named Damaris, and others with them.
18:1 After this 176 Paul 177 departed from 178 Athens 179 and went to Corinth. 180 18:2 There he 181 found 182 a Jew named Aquila, 183 a native of Pontus, 184 who had recently come from Italy with his wife Priscilla, because Claudius 185 had ordered all the Jews to depart from 186 Rome. 187 Paul approached 188 them, 18:3 and because he worked at the same trade, he stayed with them and worked with them 189 (for they were tentmakers 190 by trade). 191 18:4 He addressed 192 both Jews and Greeks in the synagogue 193 every Sabbath, attempting to persuade 194 them.
18:5 Now when Silas and Timothy arrived 195 from Macedonia, 196 Paul became wholly absorbed with proclaiming 197 the word, testifying 198 to the Jews that Jesus was the Christ. 199 18:6 When they opposed him 200 and reviled him, 201 he protested by shaking out his clothes 202 and said to them, “Your blood 203 be on your own heads! I am guiltless! 204 From now on I will go to the Gentiles!” 18:7 Then Paul 205 left 206 the synagogue 207 and went to the house of a person named Titius Justus, a Gentile who worshiped God, 208 whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, 209 believed in the Lord together with his entire household, and many of the Corinthians who heard about it 210 believed and were baptized. 18:9 The Lord said to Paul by a vision 211 in the night, 212 “Do not be afraid, 213 but speak and do not be silent, 18:10 because I am with you, and no one will assault 214 you to harm 215 you, because I have many people in this city.” 18:11 So he stayed there 216 a year and six months, teaching the word of God among them. 217
18:12 Now while Gallio 218 was proconsul 219 of Achaia, 220 the Jews attacked Paul together 221 and brought him before the judgment seat, 222 18:13 saying, “This man is persuading 223 people to worship God in a way contrary to 224 the law!” 18:14 But just as Paul was about to speak, 225 Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, 226 I would have been justified in accepting the complaint 227 of you Jews, 228 18:15 but since it concerns points of disagreement 229 about words and names and your own law, settle 230 it yourselves. I will not be 231 a judge of these things!” 18:16 Then he had them forced away 232 from the judgment seat. 233 18:17 So they all seized Sosthenes, the president of the synagogue, 234 and began to beat 235 him in front of the judgment seat. 236 Yet none of these things were of any concern 237 to Gallio.
18:18 Paul, after staying 238 many more days in Corinth, 239 said farewell to 240 the brothers and sailed away to Syria accompanied by 241 Priscilla and Aquila. 242 He 243 had his hair cut off 244 at Cenchrea 245 because he had made a vow. 246 18:19 When they reached Ephesus, 247 Paul 248 left Priscilla and Aquila 249 behind there, but he himself went 250 into the synagogue 251 and addressed 252 the Jews. 18:20 When they asked him to stay longer, he would not consent, 253 18:21 but said farewell to 254 them and added, 255 “I will come back 256 to you again if God wills.” 257 Then 258 he set sail from Ephesus, 18:22 and when he arrived 259 at Caesarea, 260 he went up and greeted 261 the church at Jerusalem 262 and then went down to Antioch. 263 18:23 After he spent 264 some time there, Paul left and went through the region of Galatia 265 and Phrygia, 266 strengthening all the disciples.
18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. 267 He was an eloquent speaker, 268 well-versed 269 in the scriptures. 18:25 He had been instructed in 270 the way of the Lord, and with great enthusiasm 271 he spoke and taught accurately the facts 272 about Jesus, although he knew 273 only the baptism of John. 18:26 He began to speak out fearlessly 274 in the synagogue, 275 but when Priscilla and Aquila 276 heard him, they took him aside 277 and explained the way of God to him more accurately. 18:27 When Apollos 278 wanted to cross over to Achaia, 279 the brothers encouraged 280 him 281 and wrote to the disciples to welcome him. When he arrived, he 282 assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously 283 in public debate, 284 demonstrating from the scriptures that the Christ 285 was Jesus. 286
19:1 While 287 Apollos was in Corinth, 288 Paul went through the inland 289 regions 290 and came to Ephesus. 291 He 292 found some disciples there 293 19:2 and said to them, “Did you receive the Holy Spirit when you believed?” 294 They replied, 295 “No, we have not even 296 heard that there is a Holy Spirit.” 19:3 So Paul 297 said, “Into what then were you baptized?” “Into John’s baptism,” they replied. 298 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, 299 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 300 his hands on them, the Holy Spirit came 301 upon them, and they began to speak 302 in tongues and to prophesy. 303 19:7 (Now there were about twelve men in all.) 304
19:8 So Paul 305 entered 306 the synagogue 307 and spoke out fearlessly 308 for three months, addressing 309 and convincing 310 them about the kingdom of God. 311 19:9 But when 312 some were stubborn 313 and refused to believe, reviling 314 the Way 315 before the congregation, he left 316 them and took the disciples with him, 317 addressing 318 them every day 319 in the lecture hall 320 of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, 321 both Jews and Greeks, heard the word of the Lord. 322
19:11 God was performing extraordinary 323 miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body 324 were brought 325 to the sick, their diseases left them and the evil spirits went out of them. 326 19:13 But some itinerant 327 Jewish exorcists tried to invoke the name 328 of the Lord Jesus over those who were possessed by 329 evil spirits, saying, “I sternly warn 330 you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named 331 Sceva, a Jewish high priest, were doing this.) 332 19:15 But the evil spirit replied to them, 333 “I know about Jesus 334 and I am acquainted with 335 Paul, but who are you?” 336 19:16 Then the man who was possessed by 337 the evil spirit jumped on 338 them and beat them all into submission. 339 He prevailed 340 against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, 341 both Jews and Greeks; fear came over 342 them all, and the name of the Lord Jesus was praised. 343 19:18 Many of those who had believed came forward, 344 confessing and making their deeds known. 345 19:19 Large numbers 346 of those who had practiced magic 347 collected their books 348 and burned them up in the presence of everyone. 349 When 350 the value of the books was added up, it was found to total fifty thousand silver coins. 351 19:20 In this way the word of the Lord 352 continued to grow in power 353 and to prevail. 354
19:21 Now after all these things had taken place, 355 Paul resolved 356 to go to Jerusalem, 357 passing through Macedonia 358 and Achaia. 359 He said, 360 “After I have been there, I must also see Rome.” 361 19:22 So after sending 362 two of his assistants, 363 Timothy and Erastus, to Macedonia, 364 he himself stayed on for a while in the province of Asia. 365
19:23 At 366 that time 367 a great disturbance 368 took place concerning the Way. 369 19:24 For a man named Demetrius, a silversmith who made silver shrines 370 of Artemis, 371 brought a great deal 372 of business 373 to the craftsmen. 19:25 He gathered 374 these 375 together, along with the workmen in similar trades, 376 and said, “Men, you know that our prosperity 377 comes from this business. 19:26 And you see and hear that this Paul has persuaded 378 and turned away 379 a large crowd, 380 not only in Ephesus 381 but in practically all of the province of Asia, 382 by saying 383 that gods made by hands are not gods at all. 384 19:27 There is danger not only that this business of ours will come into disrepute, 385 but also that the temple of the great goddess Artemis 386 will be regarded as nothing, 387 and she whom all the province of Asia 388 and the world worship will suffer the loss of her greatness.” 389
19:28 When 390 they heard 391 this they became enraged 392 and began to shout, 393 “Great is Artemis 394 of the Ephesians!” 19:29 The 395 city was filled with the uproar, 396 and the crowd 397 rushed to the theater 398 together, 399 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, 400 the disciples would not let him. 19:31 Even some of the provincial authorities 401 who were his friends sent 402 a message 403 to him, urging him not to venture 404 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. 405 19:33 Some of the crowd concluded 406 it was about 407 Alexander because the Jews had pushed him to the front. 408 Alexander, gesturing 409 with his hand, was wanting to make a defense 410 before the public assembly. 411 19:34 But when they recognized 412 that he was a Jew, they all shouted in unison, 413 “Great is Artemis 414 of the Ephesians!” for about two hours. 415 19:35 After the city secretary 416 quieted the crowd, he said, “Men of Ephesus, what person 417 is there who does not know that the city of the Ephesians is the keeper 418 of the temple of the great Artemis 419 and of her image that fell from heaven? 420 19:36 So because these facts 421 are indisputable, 422 you must keep quiet 423 and not do anything reckless. 424 19:37 For you have brought these men here who are neither temple robbers 425 nor blasphemers of our goddess. 426 19:38 If then Demetrius and the craftsmen who are with him have a complaint 427 against someone, the courts are open 428 and there are proconsuls; let them bring charges against one another there. 429 19:39 But if you want anything in addition, 430 it will have to be settled 431 in a legal assembly. 432 19:40 For 433 we are in danger of being charged with rioting 434 today, since there is no cause we can give to explain 435 this disorderly gathering.” 436 19:41 After 437 he had said 438 this, 439 he dismissed the assembly. 440
20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging 441 them and saying farewell, 442 he left to go to Macedonia. 443 20:2 After he had gone through those regions 444 and spoken many words of encouragement 445 to the believers there, 446 he came to Greece, 447 20:3 where he stayed 448 for three months. Because the Jews had made 449 a plot 450 against him as he was intending 451 to sail 452 for Syria, he decided 453 to return through Macedonia. 454 20:4 Paul 455 was accompanied by Sopater son of Pyrrhus from Berea, 456 Aristarchus and Secundus from Thessalonica, 457 Gaius 458 from Derbe, 459 and Timothy, as well as Tychicus and Trophimus from the province of Asia. 460 20:5 These had gone on ahead 461 and were waiting for us in Troas. 462 20:6 We 463 sailed away from Philippi 464 after the days of Unleavened Bread, 465 and within five days 466 we came to the others 467 in Troas, 468 where we stayed for seven days. 20:7 On the first day 469 of the week, when we met 470 to break bread, Paul began to speak 471 to the people, and because he intended 472 to leave the next day, he extended 473 his message until midnight. 20:8 (Now there were many lamps 474 in the upstairs room where we were meeting.) 475 20:9 A young man named Eutychus, who was sitting in the window, 476 was sinking 477 into a deep sleep while Paul continued to speak 478 for a long time. Fast asleep, 479 he fell down from the third story and was picked up dead. 20:10 But Paul went down, 480 threw himself 481 on the young man, 482 put his arms around him, 483 and said, “Do not be distressed, for he is still alive!” 484 20:11 Then Paul 485 went back upstairs, 486 and after he had broken bread and eaten, he talked with them 487 a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly 488 comforted.
20:13 We went on ahead 489 to the ship and put out to sea 490 for Assos, 491 intending 492 to take Paul aboard there, for he had arranged it this way. 493 He 494 himself was intending 495 to go there by land. 496 20:14 When he met us in Assos, 497 we took him aboard 498 and went to Mitylene. 499 20:15 We set sail 500 from there, and on the following day we arrived off Chios. 501 The next day we approached 502 Samos, 503 and the day after that we arrived at Miletus. 504 20:16 For Paul had decided to sail past Ephesus 505 so as not to spend time 506 in the province of Asia, 507 for he was hurrying 508 to arrive in Jerusalem, 509 if possible, 510 by the day of Pentecost. 20:17 From Miletus 511 he sent a message 512 to Ephesus, telling the elders of the church to come to him. 513
20:18 When they arrived, he said to them, “You yourselves know how I lived 514 the whole time I was with you, from the first day I set foot 515 in the province of Asia, 516 20:19 serving the Lord with all humility 517 and with tears, and with the trials that happened to me because of the plots 518 of the Jews. 20:20 You know that I did not hold back from proclaiming 519 to you anything that would be helpful, 520 and from teaching you publicly 521 and from house to house, 20:21 testifying 522 to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 523 20:22 And now, 524 compelled 525 by the Spirit, I am going to Jerusalem 526 without knowing what will happen to me there, 527 20:23 except 528 that the Holy Spirit warns 529 me in town after town 530 that 531 imprisonment 532 and persecutions 533 are waiting for me. 20:24 But I do not consider my life 534 worth anything 535 to myself, so that 536 I may finish my task 537 and the ministry that I received from the Lord Jesus, to testify to the good news 538 of God’s grace.
20:25 “And now 539 I know that none 540 of you among whom I went around proclaiming the kingdom 541 will see me 542 again. 20:26 Therefore I declare 543 to you today that I am innocent 544 of the blood of you all. 545 20:27 For I did not hold back from 546 announcing 547 to you the whole purpose 548 of God. 20:28 Watch out for 549 yourselves and for all the flock of which 550 the Holy Spirit has made you overseers, 551 to shepherd the church of God 552 that he obtained 553 with the blood of his own Son. 554 20:29 I know that after I am gone 555 fierce wolves 556 will come in among you, not sparing the flock. 20:30 Even from among your own group 557 men 558 will arise, teaching perversions of the truth 559 to draw the disciples away after them. 20:31 Therefore be alert, 560 remembering that night and day for three years I did not stop warning 561 each one of you with tears. 20:32 And now I entrust 562 you to God and to the message 563 of his grace. This message 564 is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired 565 no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine 566 provided for my needs and the needs of those who were with me. 20:35 By all these things, 567 I have shown you that by working in this way we must help 568 the weak, 569 and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” 570
20:36 When 571 he had said these things, he knelt down 572 with them all and prayed. 20:37 They all began to weep loudly, 573 and hugged 574 Paul and kissed him, 575
[15:24] 1 tn Heb “lay down with his fathers.”
[22:2] 2 tn The word “visit” is supplied in the translation for stylistic reasons.
[22:3] 3 tn Heb “Do you know that Ramoth Gilead belongs to us, and we hesitate to take it from the hand of the king of Aram?” The rhetorical question expects the answer, “Of course, you must know!”
[22:4] 4 tn Heb “Like me, like you; like my people, like your people; like my horses; like your horses.”
[22:5] 5 tn Heb “and Jehoshaphat said to the king of Israel.”
[22:5] 6 tn Heb “the word of the
[22:6] 7 tn Heb “Should I go against Ramoth Gilead for war or should I refrain?”
[22:6] 8 tn Though Jehoshaphat requested an oracle from “the
[22:8] 9 tn Heb “to seek the
[22:8] 11 tn The words “his name is” are supplied for stylistic reasons.
[22:10] 12 tn Heb “were sitting, a man on his throne.”
[22:10] 13 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[22:13] 14 tn Heb “the words of the prophets are [with] one mouth good for the king.”
[22:13] 15 tn Heb “let your words be like the word of each of them and speak good.”
[22:15] 16 sn “Attack! You will succeed; the
[22:16] 17 tn Or “swear an oath by.”
[22:17] 18 tn Heb “he”; the referent (Micaiah) has been specified in the translation for clarity.
[22:19] 19 tn Heb “he”; the referent (Micaiah) has been specified in the translation for clarity.
[22:21] 21 tn Heb “the spirit.” The significance of the article prefixed to רוּחַ (ruakh) is uncertain, but it could contain a clue as to this spirit’s identity, especially when interpreted in light of v. 24. It is certainly possible, and probably even likely, that the article is used in a generic or dramatic sense and should be translated, “a spirit.” In the latter case it would show that this spirit was vivid and definite in the mind of Micaiah the storyteller. However, if one insists that the article indicates a well-known or universally known spirit, the following context provides a likely referent. Verse 24 tells how Zedekiah slapped Micaiah in the face and then asked sarcastically, “Which way did the spirit from the
[22:22] 22 tn Heb “he”; the referent (the
[22:22] 23 tn The Hebrew text has two imperfects connected by וְגַם (vÿgam). These verbs could be translated as specific futures, “you will deceive and also you will prevail,” in which case the
[22:27] 24 tn Heb “the bread of affliction and the water of affliction.”
[22:27] 25 tn Heb “come in peace.” So also in v. 28.
[22:30] 27 tn The Hebrew verbal forms could be imperatives (“Disguise yourself and enter”), but this would make no sense in light of the immediately following context. The forms are better interpreted as infinitives absolute functioning as cohortatives. See IBHS 594 §35.5.2a. Some prefer to emend the forms to imperfects.
[22:31] 28 tn Heb “small or great.”
[22:34] 29 tn Heb “now a man drew a bow in his innocence” (i.e., with no specific target in mind, or at least without realizing his target was the king of Israel).
[22:34] 30 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[22:37] 32 tn Heb “and the king died and he came to Samaria, and they buried the king in Samaria.”
[22:38] 33 tn Heb “now the prostitutes bathed.”
[22:38] 34 tn Heb “according to the word of the
[22:39] 35 tn Heb “As for the rest of the acts of Ahab and all that he did, and the house of ivory which he built and all the cities which he built, are they not written on the scroll of the events of the days of the kings of Israel?”
[22:40] 36 tn Heb “lay down with his fathers.”
[22:42] 37 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[22:43] 38 tn Heb “he walked in all the way of Asa his father and did not turn from it, doing what is right in the eyes of the
[22:43] 39 sn Beginning with 22:43b, the verse numbers through 22:53 in the English Bible differ from the verse numbers in the Hebrew text (BHS), because 22:43b in the English Bible = 22:44 in the Hebrew text. The remaining verses in the chapter differ by one, with 22:44-53 ET = 22:45-54 HT.
[22:45] 40 tn Heb “As for the rest of the events of Jehoshaphat, and his strength that he demonstrated and how he fought, are they not written on the scroll of the events of the days of the kings of Judah?”
[22:46] 41 tn Heb “and the rest of the male cultic prostitutes who were left in the days of Asa his father, he burned from the land.” Some understand the verb בִּעֵר (bi’er) to mean “sweep away” here rather than “burn.” See the note at 1 Kgs 14:10.
[22:46] sn Despite Asa’s opposition to these male cultic prostitutes (see 1 Kgs 15:12) some of them had managed to remain in the land. Jehoshaphat finished what his father had started.
[22:48] 42 tn Heb “a fleet of Tarshish [ships].” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.
[22:49] 43 tn Heb “Let my servants go with your servants in the fleet.”
[22:50] 44 tn Heb “lay down with his fathers.”
[22:50] 45 tn Heb “with his fathers in the city of his father.”
[22:2] 46 tn The word “visit” is supplied in the translation for stylistic reasons.
[3:1] 48 sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.
[3:1] 49 tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).
[3:2] 51 tn Grk “from his mother’s womb.”
[3:2] 52 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[3:2] 53 tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.
[3:2] 54 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
[3:2] sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.
[17:1] 55 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
[17:1] 56 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] 57 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
[17:1] 58 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] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[17:1] 59 sn See the note on synagogue in 6:9.
[17:2] 60 tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
[17:2] 61 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] 62 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
[17:3] 63 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[17:3] sn See the note on Christ in 2:31.
[17:3] 64 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] 65 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] 66 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[17:3] sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.
[17:4] 68 tn Or “a large crowd.”
[17:4] 69 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] 70 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] 71 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] 72 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] 73 tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.
[17:5] 74 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] 75 sn The attack took place at Jason’s house because this was probably the location of the new house church.
[17:5] 76 tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.
[17:5] 77 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] 78 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] 79 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] 80 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] 81 tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).
[17:6] sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.
[17:7] 82 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] 83 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] 84 tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).
[17:7] 85 tn The word “named” is not in the Greek text, but is supplied for clarity.
[17:7] 86 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] 87 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] 88 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] 89 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] 90 tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.
[17:9] 91 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] 92 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] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[17:10] 93 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] 94 sn See the note on synagogue in 6:9.
[17:11] 95 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
[17:11] 96 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] 97 sn Thessalonica was a city in Macedonia (modern Salonica).
[17:11] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[17:11] 98 tn Or “willingly,” “readily”; Grk “with all eagerness.”
[17:11] 99 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] 100 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
[17:11] 101 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[17:12] 102 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] 103 tn Or “respected.”
[17:13] 104 sn Thessalonica was a city in Macedonia (modern Salonica).
[17:13] 105 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] 106 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] 107 tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.
[17:13] sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.
[17:13] 108 tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.
[17:14] 109 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] 110 tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
[17:15] 111 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[17:15] 112 sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
[17:16] 113 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[17:16] 114 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] sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.
[17:16] 115 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] 116 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] 117 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] 118 sn See the note on synagogue in 6:9.
[17:17] 119 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[17:18] 120 sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300
[17:18] 121 sn A Stoic was a follower of the philosophy founded by Zeno (342-270
[17:18] 122 tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.
[17:18] 124 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] 125 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] 126 sn This is a parenthetical note by the author.
[17:19] 127 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[17:19] 128 tn Or “to the council of the Areopagus.” See also the term in v. 22.
[17:19] sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.
[17:20] 129 tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”
[17:20] 130 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] 131 tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.
[17:21] 132 tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”
[17:21] 133 sn This is a parenthetical note by the author. The reference to newness may be pejorative.
[17:22] 134 tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.
[17:22] 135 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] 136 tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”
[17:23] 137 tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).
[17:23] 138 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] 139 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] 140 tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.
[17:24] 141 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] 142 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] 143 tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”
[17:25] 144 tn Grk “he himself gives to all [people] life and breath and all things.”
[17:26] 145 sn The one man refers to Adam (the word “man” is understood).
[17:26] 146 tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”
[17:26] 147 tn Grk “to live over all the face of the earth.”
[17:26] 148 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] 149 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] 150 tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.
[17:27] 151 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] 152 tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.
[17:28] 153 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] 154 sn This quotation is from Aratus (ca. 310-245
[17:29] 155 tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.
[17:29] 156 tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.
[17:29] 157 tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.
[17:29] 158 tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).
[17:29] 159 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] 160 tn Or “has deliberately paid no attention to.”
[17:30] 161 tn Or “times when people did not know.”
[17:30] 162 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[17:30] 163 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] 165 sn The world refers to the whole inhabited earth.
[17:31] 166 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] sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).
[17:31] 167 tn The participle ἀναστήσας (anasthsa") indicates means here.
[17:32] 168 tn The participle ἀκούσαντες (akousante") has been taken temporally.
[17:32] 169 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] 170 tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.
[17:34] 171 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] 172 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] 173 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] 174 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] 175 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] 176 tn Grk “After these things.”
[18:1] 177 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:1] 179 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:1] 180 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.
[18:1] map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:2] 181 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] 182 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:2] 183 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] 184 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
[18:2] 185 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
[18:2] 187 map For location see JP4 A1.
[18:3] 189 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] 190 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] 191 sn This is a parenthetical note by the author.
[18:4] 192 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] 193 sn See the note on synagogue in 6:9.
[18:4] 194 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] 195 tn Grk “came down.”
[18:5] 196 sn Macedonia was the Roman province of Macedonia in Greece.
[18:5] 197 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] 198 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] 199 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[18:5] sn See the note on Christ in 2:31.
[18:6] 200 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] 201 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] 202 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] sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”
[18:6] 203 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] 204 tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”
[18:7] 205 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:7] 206 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] 207 tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.
[18:7] 208 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.
[18:7] sn Here yet another Gentile is presented as responsive to Paul’s message in Acts.
[18:8] 209 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] 210 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] 211 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] 212 tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”
[18:9] 213 tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).
[18:10] 214 tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.
[18:11] 216 tn The word “there” is not in the Greek text, but is implied.
[18:11] 217 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] 218 sn Gallio was proconsul of Achaia from
[18:12] 219 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[18:12] 220 sn Achaia was a Roman province created in 146
[18:12] 221 tn Grk “with one accord.”
[18:12] 222 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] 224 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] 225 tn Grk “about to open his mouth” (an idiom).
[18:14] 226 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] 227 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] 228 tn Grk “accepting your complaint, O Jews.”
[18:15] 230 tn Grk “see to it” (an idiom).
[18:15] 231 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
[18:16] 232 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] 233 sn See the note on the term judgment seat in 18:12.
[18:17] 234 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] 235 tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
[18:17] 236 sn See the note on the term judgment seat in 18:12.
[18:17] 237 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] 238 tn The participle προσμείνας (prosmeina") is taken temporally.
[18:18] 239 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:18] 240 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] 241 tn Grk “Syria, and with him.”
[18:18] 242 sn See the note on Aquila in 18:2.
[18:18] 243 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] 244 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] 245 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] 246 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] 247 sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334
[18:19] map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[18:19] 248 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:19] 249 tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
[18:19] 250 tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:19] 251 sn See the note on synagogue in 6:9.
[18:19] 252 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] 253 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] 254 tn Or “but took leave of.”
[18:21] 255 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] 256 tn Or “will return.”
[18:21] 257 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] 258 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] 259 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] 260 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] 261 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] 262 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] 263 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.
[18:23] 264 tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.
[18:23] 265 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] 266 sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.
[18:24] 267 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[18:24] 268 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] 269 tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”
[18:25] 270 tn Or “had been taught.”
[18:25] 271 tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).
[18:25] 272 tn Grk “the things.”
[18:25] 273 tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.
[18:26] 274 tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).
[18:26] 275 sn See the note on synagogue in 6:9.
[18:26] 276 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] 277 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] 278 tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.
[18:27] 279 sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27
[18:27] 280 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] 281 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] 282 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] 283 tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”
[18:28] 284 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] 285 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] sn See the note on Christ in 2:31.
[18:28] 286 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] 287 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] 288 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[19:1] 290 tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”
[19:1] 291 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:1] 292 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] 293 tn The word “there” is not in the Greek text but is implied.
[19:2] 294 tn The participle πιστεύσαντες (pisteusante") is taken temporally.
[19:2] 295 tn Grk “they [said] to him” (the word “said” is implied in the Greek text).
[19:2] 296 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] 297 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[19:3] 298 tn Grk “they said.”
[19:4] 299 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] 301 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] 302 tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.
[19:6] 303 tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.
[19:7] 304 sn This is a parenthetical note by the author.
[19:8] 305 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[19:8] 306 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] 307 sn See the note on synagogue in 6:9.
[19:8] 309 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] 310 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] 311 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] 312 tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.
[19:9] 313 tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.
[19:9] 314 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] 315 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] 316 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] 317 tn The words “with him” are not in the Greek text, but are implied.
[19:9] 318 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] 319 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[19:9] 320 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] 321 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] sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.
[19:10] 322 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] 323 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”
[19:12] 324 tn Or “skin” (the outer surface of the body).
[19:12] 325 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] 326 tn The words “of them” are not in the Greek text, but are implied.
[19:13] 327 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”
[19:13] 328 tn Grk “to name the name.”
[19:13] 329 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] 330 sn The expression I sternly warn you means “I charge you as under oath.”
[19:14] 331 tn Grk “a certain Sceva.”
[19:14] 332 sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.
[19:15] 333 tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
[19:15] 334 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] 335 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] 336 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] 337 tn Grk “in whom the evil spirit was.”
[19:16] 338 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] 339 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] 340 tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”
[19:17] 341 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:17] 342 tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”
[19:18] 344 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] 345 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.”
[19:18] sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.
[19:19] 346 tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.
[19:19] 347 tn On this term see BDAG 800 s.v. περίεργος 2.
[19:19] 349 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] 350 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] 351 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] 352 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] 353 tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).
[19:20] 354 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] 355 tn Grk “all these things had been fulfilled.”
[19:21] 356 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] 357 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:21] 358 sn Macedonia was the Roman province of Macedonia in Greece.
[19:21] 359 sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.
[19:21] 360 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] 361 sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.
[19:21] map For location see JP4 A1.
[19:22] 362 tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).
[19:22] 363 tn Grk “two of those who ministered to him.”
[19:22] 364 sn Macedonia was the Roman province of Macedonia in Greece.
[19:22] 365 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] 366 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] 367 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] 368 tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).
[19:23] 369 sn The Way refers to the Christian movement (Christianity).
[19:24] 370 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] 371 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] 372 tn Grk “brought not a little business” (an idiom).
[19:24] 373 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] 374 tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.
[19:25] 375 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] 376 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] 377 tn Another possible meaning is “that this business is an easy way for us to earn a living.”
[19:26] 378 tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.
[19:26] 380 tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”
[19:26] 381 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:26] 382 tn Grk “Asia”; see the note on this word in v. 22.
[19:26] 383 tn The participle λέγων (legwn) has been regarded as indicating instrumentality.
[19:26] 384 tn The words “at all” are not in the Greek text but are implied.
[19:26] sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.
[19:27] 385 tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”
[19:27] 386 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] 387 tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”
[19:27] 388 tn Grk “Asia”; see the note on this word in v. 22.
[19:27] 389 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.”
[19:27] sn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.
[19:28] 390 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] 391 tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.
[19:28] 392 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] 393 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] 394 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] 395 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] 396 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] 397 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
[19:29] 398 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] 399 tn Grk “to the theater with one accord.”
[19:30] 400 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] 401 tn Grk “Asiarchs” (high-ranking officials of the province of Asia).
[19:31] 402 tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.
[19:31] 403 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] 404 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] 405 tn Or “had assembled.”
[19:33] 406 tn Or “Some of the crowd gave instructions to.”
[19:33] 407 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] 408 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] 409 tn Or “motioning.”
[19:33] 410 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] 411 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] 412 tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.
[19:34] 413 tn Grk “[they shouted] with one voice from all of them” (an idiom).
[19:34] 414 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] 415 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] 416 tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.
[19:35] 417 tn This is a generic use of ἄνθρωπος (anqrwpo").
[19:35] 418 tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.
[19:35] 419 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] 420 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[19:35] sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.
[19:36] 421 tn Grk “these things.”
[19:36] 422 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] 423 tn Grk “it is necessary that you be quiet.”
[19:36] 424 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] 425 tn Or perhaps, “desecrators of temples.”
[19:37] 426 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] 427 tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”
[19:38] 428 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] 429 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] 430 tn Or “anything more than this.”
[19:39] 432 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] 433 tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.
[19:40] 434 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] 435 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] 436 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] 437 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] 438 tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.
[19:41] 439 tn Grk “these things.”
[19:41] 440 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] 442 tn Or “and taking leave of them.”
[20:1] 443 sn Macedonia was the Roman province of Macedonia in Greece.
[20:2] 444 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] 445 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] 446 tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.
[20:2] 447 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] 448 tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”
[20:3] 449 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] 450 sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).
[20:3] 451 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] 452 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] 453 tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”
[20:3] 454 sn Macedonia was the Roman province of Macedonia in Greece.
[20:4] 455 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
[20:4] 456 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] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[20:4] 457 tn Grk “of the Thessalonians.”
[20:4] map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[20:4] 458 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] 459 sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.
[20:4] map For location see JP1 E2; JP2 E2; JP3 E2.
[20:4] 460 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] 461 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] 462 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.
[20:6] 463 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] 464 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[20:6] 465 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] 466 tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”
[20:6] 467 tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.
[20:6] 468 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] 469 sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).
[20:7] 471 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] 472 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.”
[20:8] 474 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] 475 sn This is best taken as a parenthetical note by the author.
[20:9] 476 tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).
[20:9] 477 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] 478 tn The participle διαλεγομένου (dialegomenou) has been taken temporally.
[20:9] 479 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] 480 tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
[20:10] 481 tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”
[20:10] 482 tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.
[20:10] 483 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] 484 tn Grk “for his life is in him” (an idiom).
[20:11] 485 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[20:11] 486 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] 487 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] 488 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] 489 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] 490 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] 491 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
[20:13] 492 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] 493 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] 494 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] 495 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] 496 tn Or “there on foot.”
[20:14] 497 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
[20:14] 498 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] 499 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] 500 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] 501 tn Or “offshore from Chios.”
[20:15] sn Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.
[20:15] 502 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] 503 sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.
[20:15] 504 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] 505 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[20:16] 506 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] 507 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] 508 tn Or “was eager.”
[20:16] 509 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:16] 510 tn Grk “if it could be to him” (an idiom).
[20:17] 511 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
[20:17] 512 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] 513 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] 514 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] 515 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] 516 tn Grk “Asia”; see the note on this word in v. 16.
[20:19] 517 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] 518 sn These plots are mentioned in Acts 9:24; 20:13.
[20:20] 519 tn Or “declaring.”
[20:20] 520 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.
[20:21] 522 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] 523 tc Several
[20:21] sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.
[20:22] 524 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
[20:22] 526 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] 527 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] 528 tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”
[20:23] 529 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] 530 tn The Greek text here reads κατὰ πόλιν (kata polin).
[20:23] 531 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
[20:23] 533 tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.
[20:24] 535 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] 536 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] 537 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] 538 tn Or “to the gospel.”
[20:25] 539 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
[20:25] 540 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] 541 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] 542 tn Grk “will see my face” (an idiom for seeing someone in person).
[20:26] 544 tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).
[20:26] sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.
[20:26] 545 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] 546 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] 547 tn Or “proclaiming,” “declaring.”
[20:28] 549 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
[20:28] 550 tn Grk “in which.”
[20:28] 551 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] 552 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
[20:28] 554 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.
[20:28] sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).
[20:29] 555 tn Grk “after my departure.”
[20:29] 556 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] 557 tn Grk “from among yourselves.”
[20:30] 558 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] 559 tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”
[20:30] sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.
[20:31] 560 tn Or “be watchful.”
[20:31] 561 tn Or “admonishing.”
[20:32] 562 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] 564 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] 565 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] 566 tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.
[20:35] 567 sn The expression By all these things means “In everything I did.”
[20:35] 568 tn Or “must assist.”
[20:35] 569 tn Or “the sick.” See Eph 4:28.
[20:35] 570 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] 571 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] 572 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] 573 tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).
[20:37] 574 tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).
[20:37] 575 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.
