Yesaya 2:3
Konteks2:3 many peoples will come and say,
“Come, let us go up to the Lord’s mountain,
to the temple of the God of Jacob,
so 1 he can teach us his requirements, 2
and 3 we can follow his standards.” 4
For Zion will be the center for moral instruction; 5
the Lord will issue edicts from Jerusalem. 6
Mikha 4:1-2
Konteks4:1 In the future 7 the Lord’s Temple Mount will be the most important mountain of all; 8
it will be more prominent than other hills. 9
People will stream to it.
4:2 Many nations will come, saying,
“Come on! Let’s go up to the Lord’s mountain,
to the temple 10 of Jacob’s God,
so he can teach us his commands 11
and we can live by his laws.” 12
For Zion will be the source of instruction;
the Lord’s teachings will proceed from Jerusalem. 13
Zakharia 14:8
Konteks14:8 Moreover, on that day living waters will flow out from Jerusalem, 14 half of them to the eastern sea 15 and half of them to the western sea; 16 it will happen both in summer and in winter.
Kisah Para Rasul 13:1-3
Konteks13:1 Now there were these prophets and teachers in the church at Antioch: 17 Barnabas, Simeon called Niger, 18 Lucius the Cyrenian, 19 Manaen (a close friend of Herod 20 the tetrarch 21 from childhood 22 ) and Saul. 13:2 While they were serving 23 the Lord and fasting, the Holy Spirit said, “Set apart 24 for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted 25 and 26 prayed and placed their hands 27 on them, they sent them off.
Kisah Para Rasul 15:35-36
Konteks15:35 But Paul and Barnabas remained in Antioch, 28 teaching and proclaiming (along with many others) 29 the word of the Lord. 30
15:36 After some days Paul said to Barnabas, “Let’s return 31 and visit the brothers in every town where we proclaimed the word of the Lord 32 to see how they are doing.” 33
Kisah Para Rasul 16:9-10
Konteks16:9 A 34 vision appeared to Paul during the night: A Macedonian man was standing there 35 urging him, 36 “Come over 37 to Macedonia 38 and help us!” 16:10 After Paul 39 saw the vision, we attempted 40 immediately to go over to Macedonia, 41 concluding that God had called 42 us to proclaim the good news to them.
Kisah Para Rasul 17:1
Konteks17:1 After they traveled through 43 Amphipolis 44 and Apollonia, 45 they came to Thessalonica, 46 where there was a Jewish synagogue. 47
Kisah Para Rasul 17:10-11
Konteks17:10 The brothers sent Paul and Silas off to Berea 48 at once, during the night. When they arrived, 49 they went to the Jewish synagogue. 50 17:11 These Jews 51 were more open-minded 52 than those in Thessalonica, 53 for they eagerly 54 received 55 the message, examining 56 the scriptures carefully every day 57 to see if these things were so.
Kisah Para Rasul 17:15
Konteks17:15 Those who accompanied Paul escorted him as far as Athens, 58 and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. 59
Kisah Para Rasul 18:1-17
Konteks18:1 After this 60 Paul 61 departed from 62 Athens 63 and went to Corinth. 64 18:2 There he 65 found 66 a Jew named Aquila, 67 a native of Pontus, 68 who had recently come from Italy with his wife Priscilla, because Claudius 69 had ordered all the Jews to depart from 70 Rome. 71 Paul approached 72 them, 18:3 and because he worked at the same trade, he stayed with them and worked with them 73 (for they were tentmakers 74 by trade). 75 18:4 He addressed 76 both Jews and Greeks in the synagogue 77 every Sabbath, attempting to persuade 78 them.
18:5 Now when Silas and Timothy arrived 79 from Macedonia, 80 Paul became wholly absorbed with proclaiming 81 the word, testifying 82 to the Jews that Jesus was the Christ. 83 18:6 When they opposed him 84 and reviled him, 85 he protested by shaking out his clothes 86 and said to them, “Your blood 87 be on your own heads! I am guiltless! 88 From now on I will go to the Gentiles!” 18:7 Then Paul 89 left 90 the synagogue 91 and went to the house of a person named Titius Justus, a Gentile who worshiped God, 92 whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, 93 believed in the Lord together with his entire household, and many of the Corinthians who heard about it 94 believed and were baptized. 18:9 The Lord said to Paul by a vision 95 in the night, 96 “Do not be afraid, 97 but speak and do not be silent, 18:10 because I am with you, and no one will assault 98 you to harm 99 you, because I have many people in this city.” 18:11 So he stayed there 100 a year and six months, teaching the word of God among them. 101
18:12 Now while Gallio 102 was proconsul 103 of Achaia, 104 the Jews attacked Paul together 105 and brought him before the judgment seat, 106 18:13 saying, “This man is persuading 107 people to worship God in a way contrary to 108 the law!” 18:14 But just as Paul was about to speak, 109 Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, 110 I would have been justified in accepting the complaint 111 of you Jews, 112 18:15 but since it concerns points of disagreement 113 about words and names and your own law, settle 114 it yourselves. I will not be 115 a judge of these things!” 18:16 Then he had them forced away 116 from the judgment seat. 117 18:17 So they all seized Sosthenes, the president of the synagogue, 118 and began to beat 119 him in front of the judgment seat. 120 Yet none of these things were of any concern 121 to Gallio.
Kisah Para Rasul 18:2
Konteks18:2 There he 122 found 123 a Jew named Aquila, 124 a native of Pontus, 125 who had recently come from Italy with his wife Priscilla, because Claudius 126 had ordered all the Jews to depart from 127 Rome. 128 Paul approached 129 them,
Kolose 1:13-16
Konteks1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, 130 1:14 in whom we have redemption, 131 the forgiveness of sins.
1:15 132 He is the image of the invisible God, the firstborn 133 over all creation, 134
1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, 135 whether principalities or powers – all things were created through him and for him.
Kolose 1:1
Konteks1:1 From Paul, 136 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Kolose 1:8
Konteks1:8 who also told us of your love in the Spirit.
[2:3] 1 tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a).
[2:3] 2 tn Heb “his ways.” In this context God’s “ways” are the standards of moral conduct he decrees that people should live by.
[2:3] 3 tn The cohortative with vav (ו) after the prefixed verb form indicates the ultimate purpose/goal of their action.
[2:3] 4 tn Heb “walk in his ways.”
[2:3] 5 tn Heb “for out of Zion will go instruction.”
[2:3] 6 tn Heb “the word of the Lord from Jerusalem.”
[4:1] 7 tn Heb “at the end of days.”
[4:1] 8 tn Heb “will be established as the head of the mountains.”
[4:1] 9 tn Heb “it will be lifted up above the hills.”
[4:2] 12 tn Heb “and we can walk in his paths.”
[4:2] 13 tn Heb “instruction [or, “law”] will go out from Zion, and the word of the
[4:2] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[14:8] 14 sn Living waters will flow out from Jerusalem. Ezekiel sees this same phenomenon in conjunction with the inauguration of the messianic age (Ezek 47; cf. Rev 22:1-5; also John 7:38).
[14:8] 15 sn The eastern sea is a reference to the Dead Sea (cf. NCV, TEV, CEV, NLT).
[14:8] 16 sn The western sea is a reference to the Mediterranean Sea (cf. NCV, TEV, CEV, NLT).
[13:1] 17 sn Antioch was a city in Syria (not Antioch in Pisidia).
[13:1] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[13:1] 18 sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”
[13:1] 19 sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.
[13:1] 20 sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4
[13:1] 21 tn Or “the governor.”
[13:1] sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.
[13:1] 22 tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”
[13:2] 23 tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.
[13:3] 25 tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.
[13:3] 26 tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.
[13:3] 27 sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.
[15:35] 28 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:35] 29 sn This is a parenthetical note by the author.
[15:35] 30 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[15:36] 31 tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.
[15:36] 32 tn See the note on the phrase “word of the Lord” in v. 35.
[15:36] 33 tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.
[16:9] 34 tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[16:9] 35 tn The word “there” is not in the Greek text, but is implied.
[16:9] 36 tn The participle λέγων (legwn) is redundant and has not been translated.
[16:9] 37 tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.
[16:9] 38 sn Macedonia was the Roman province of Macedonia in Greece.
[16:10] 39 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[16:10] 41 sn Macedonia was the Roman province of Macedonia in Greece.
[17:1] 43 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
[17:1] 44 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] 45 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
[17:1] 46 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] 47 sn See the note on synagogue in 6:9.
[17:10] 48 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] 49 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] 50 sn See the note on synagogue in 6:9.
[17:11] 51 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
[17:11] 52 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] 53 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] 54 tn Or “willingly,” “readily”; Grk “with all eagerness.”
[17:11] 55 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] 56 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
[17:11] 57 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[17:15] 58 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[17:15] 59 sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
[18:1] 60 tn Grk “After these things.”
[18:1] 61 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:1] 63 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:1] 64 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] 65 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] 66 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:2] 67 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] 68 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
[18:2] 69 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
[18:2] 71 map For location see JP4 A1.
[18:3] 73 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] 74 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] 75 sn This is a parenthetical note by the author.
[18:4] 76 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] 77 sn See the note on synagogue in 6:9.
[18:4] 78 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] 80 sn Macedonia was the Roman province of Macedonia in Greece.
[18:5] 81 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] 82 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] 83 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] 84 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] 85 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] 86 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] 87 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] 88 tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”
[18:7] 89 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:7] 90 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] 91 tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.
[18:7] 92 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] 93 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] 94 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] 95 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] 96 tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”
[18:9] 97 tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).
[18:10] 98 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] 100 tn The word “there” is not in the Greek text, but is implied.
[18:11] 101 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] 102 sn Gallio was proconsul of Achaia from
[18:12] 103 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[18:12] 104 sn Achaia was a Roman province created in 146
[18:12] 105 tn Grk “with one accord.”
[18:12] 106 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] 108 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] 109 tn Grk “about to open his mouth” (an idiom).
[18:14] 110 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] 111 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] 112 tn Grk “accepting your complaint, O Jews.”
[18:15] 114 tn Grk “see to it” (an idiom).
[18:15] 115 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
[18:16] 116 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] 117 sn See the note on the term judgment seat in 18:12.
[18:17] 118 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] 119 tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
[18:17] 120 sn See the note on the term judgment seat in 18:12.
[18:17] 121 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.
[18:2] 122 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] 123 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:2] 124 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] 125 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
[18:2] 126 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
[18:2] 128 map For location see JP4 A1.
[1:13] 130 tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).
[1:14] 131 tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule
[1:15] 132 sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[1:15] 133 tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).
[1:15] 134 tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.
[1:16] 135 tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.
[1:1] 136 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
