Kisah Para Rasul 15:36--18:22
Konteks15:36 After some days Paul said to Barnabas, “Let’s return 1 and visit the brothers in every town where we proclaimed the word of the Lord 2 to see how they are doing.” 3 15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted 4 that they should not take along this one who had left them in Pamphylia 5 and had not accompanied them in the work. 15:39 They had 6 a sharp disagreement, 7 so that they parted company. Barnabas took along 8 Mark and sailed away to Cyprus, 9 15:40 but Paul chose Silas and set out, commended 10 to the grace of the Lord by the brothers and sisters. 11 15:41 He passed through Syria and Cilicia, strengthening 12 the churches.
16:1 He also came to Derbe 13 and to Lystra. 14 A disciple 15 named Timothy was there, the son of a Jewish woman who was a believer, 16 but whose father was a Greek. 17 16:2 The brothers in Lystra 18 and Iconium 19 spoke well 20 of him. 21 16:3 Paul wanted Timothy 22 to accompany him, and he took 23 him and circumcised 24 him because of the Jews who were in those places, 25 for they all knew that his father was Greek. 26 16:4 As they went through the towns, 27 they passed on 28 the decrees that had been decided on by the apostles and elders in Jerusalem 29 for the Gentile believers 30 to obey. 31 16:5 So the churches were being strengthened in the faith and were increasing in number every day. 32
16:6 They went through the region of Phrygia 33 and Galatia, 34 having been prevented 35 by the Holy Spirit from speaking the message 36 in the province of Asia. 37 16:7 When they came to 38 Mysia, 39 they attempted to go into Bithynia, 40 but the Spirit of Jesus did not allow 41 them to do this, 42 16:8 so they passed through 43 Mysia 44 and went down to Troas. 45 16:9 A 46 vision appeared to Paul during the night: A Macedonian man was standing there 47 urging him, 48 “Come over 49 to Macedonia 50 and help us!” 16:10 After Paul 51 saw the vision, we attempted 52 immediately to go over to Macedonia, 53 concluding that God had called 54 us to proclaim the good news to them.
16:11 We put out to sea 55 from Troas 56 and sailed a straight course 57 to Samothrace, 58 the next day to Neapolis, 59 16:12 and from there to Philippi, 60 which is a leading city of that district 61 of Macedonia, 62 a Roman colony. 63 We stayed in this city for some days. 16:13 On the Sabbath day we went outside the city gate to the side of the river, where we thought there would be a place of prayer, and we sat down 64 and began to speak 65 to the women 66 who had assembled there. 67 16:14 A 68 woman named Lydia, a dealer in purple cloth 69 from the city of Thyatira, 70 a God-fearing woman, listened to us. 71 The Lord opened her heart to respond 72 to what Paul was saying. 16:15 After she and her household were baptized, she urged us, 73 “If 74 you consider me to be a believer in the Lord, 75 come and stay in my house.” And she persuaded 76 us.
16:16 Now 77 as we were going to the place of prayer, a slave girl met us who had a spirit that enabled her to foretell the future by supernatural means. 78 She 79 brought her owners 80 a great profit by fortune-telling. 81 16:17 She followed behind Paul and us and kept crying out, 82 “These men are servants 83 of the Most High God, who are proclaiming to you the way 84 of salvation.” 85 16:18 She continued to do this for many days. But Paul became greatly annoyed, 86 and turned 87 and said to the spirit, “I command you in the name of Jesus Christ 88 to come out of her!” And it came out of her at once. 89 16:19 But when her owners 90 saw their hope of profit 91 was gone, they seized 92 Paul and Silas and dragged 93 them into the marketplace before the authorities. 16:20 When 94 they had brought them 95 before the magistrates, they said, “These men are throwing our city into confusion. 96 They are 97 Jews 16:21 and are advocating 98 customs that are not lawful for us to accept 99 or practice, 100 since we are 101 Romans.”
16:22 The crowd joined the attack 102 against them, and the magistrates tore the clothes 103 off Paul and Silas 104 and ordered them to be beaten with rods. 105 16:23 After they had beaten them severely, 106 they threw them into prison and commanded 107 the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell 108 and fastened their feet in the stocks. 109
16:25 About midnight Paul and Silas were praying 110 and singing hymns to God, 111 and the rest of 112 the prisoners were listening to them. 16:26 Suddenly a great earthquake occurred, so that the foundations of the prison were shaken. Immediately all the doors flew open, and the bonds 113 of all the prisoners came loose. 16:27 When the jailer woke up 114 and saw the doors of the prison standing open, 115 he drew his sword and was about to kill himself, 116 because he assumed 117 the prisoners had escaped. 16:28 But Paul called out loudly, 118 “Do not harm yourself, 119 for we are all here!” 16:29 Calling for lights, the jailer 120 rushed in and fell down 121 trembling at the feet of Paul and Silas. 16:30 Then he brought them outside 122 and asked, “Sirs, what must 123 I do to be saved?” 16:31 They replied, 124 “Believe 125 in the Lord Jesus 126 and you will be saved, you and your household.” 16:32 Then 127 they spoke the word of the Lord 128 to him, along with all those who were in his house. 16:33 At 129 that hour of the night he took them 130 and washed their wounds; 131 then 132 he and all his family 133 were baptized right away. 134 16:34 The jailer 135 brought them into his house and set food 136 before them, and he rejoiced greatly 137 that he had come to believe 138 in God, together with his entire household. 139 16:35 At daybreak 140 the magistrates 141 sent their police officers, 142 saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, 143 “The magistrates have sent orders 144 to release you. So come out now and go in peace.” 145 16:37 But Paul said to the police officers, 146 “They had us beaten in public 147 without a proper trial 148 – even though we are Roman citizens 149 – and they threw us 150 in prison. And now they want to send us away 151 secretly? Absolutely not! They 152 themselves must come and escort us out!” 153 16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas 154 were Roman citizens 155 16:39 and came 156 and apologized to them. After 157 they brought them out, they asked them repeatedly 158 to leave the city. 16:40 When they came out of the prison, they entered Lydia’s house, and when they saw the brothers, they encouraged them and then 159 departed.
17:1 After they traveled through 160 Amphipolis 161 and Apollonia, 162 they came to Thessalonica, 163 where there was a Jewish synagogue. 164 17:2 Paul went to the Jews in the synagogue, 165 as he customarily did, and on three Sabbath days he addressed 166 them from the scriptures, 17:3 explaining and demonstrating 167 that the Christ 168 had to suffer and to rise from the dead, 169 saying, 170 “This Jesus I am proclaiming to you is the Christ.” 171 17:4 Some of them were persuaded 172 and joined Paul and Silas, along with a large group 173 of God-fearing Greeks 174 and quite a few 175 prominent women. 17:5 But the Jews became jealous, 176 and gathering together some worthless men from the rabble in the marketplace, 177 they formed a mob 178 and set the city in an uproar. 179 They attacked Jason’s house, 180 trying to find Paul and Silas 181 to bring them out to the assembly. 182 17:6 When they did not find them, they dragged 183 Jason and some of the brothers before the city officials, 184 screaming, “These people who have stirred up trouble 185 throughout the world 186 have come here too, 17:7 and 187 Jason has welcomed them as guests! They 188 are all acting against Caesar’s 189 decrees, saying there is another king named 190 Jesus!” 191 17:8 They caused confusion among 192 the crowd and the city officials 193 who heard these things. 17:9 After 194 the city officials 195 had received bail 196 from Jason and the others, they released them.
17:10 The brothers sent Paul and Silas off to Berea 197 at once, during the night. When they arrived, 198 they went to the Jewish synagogue. 199 17:11 These Jews 200 were more open-minded 201 than those in Thessalonica, 202 for they eagerly 203 received 204 the message, examining 205 the scriptures carefully every day 206 to see if these things were so. 17:12 Therefore many of them believed, along with quite a few 207 prominent 208 Greek women and men. 17:13 But when the Jews from Thessalonica 209 heard that Paul had also proclaimed the word of God 210 in Berea, 211 they came there too, inciting 212 and disturbing 213 the crowds. 17:14 Then the brothers sent Paul away to the coast 214 at once, but Silas and Timothy remained in Berea. 215 17:15 Those who accompanied Paul escorted him as far as Athens, 216 and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. 217
17:16 While Paul was waiting for them in Athens, 218 his spirit was greatly upset 219 because he saw 220 the city was full of idols. 17:17 So he was addressing 221 the Jews and the God-fearing Gentiles 222 in the synagogue, 223 and in the marketplace every day 224 those who happened to be there. 17:18 Also some of the Epicurean 225 and Stoic 226 philosophers were conversing 227 with him, and some were asking, 228 “What does this foolish babbler 229 want to say?” Others said, “He seems to be a proclaimer of foreign gods.” 230 (They said this because he was proclaiming the good news about Jesus and the resurrection.) 231 17:19 So they took Paul and 232 brought him to the Areopagus, 233 saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things 234 to our ears, so we want to know what they 235 mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time 236 in nothing else than telling 237 or listening to something new.) 238
17:22 So Paul stood 239 before the Areopagus and said, “Men of Athens, I see that you are very religious 240 in all respects. 241 17:23 For as I went around and observed closely your objects of worship, 242 I even found an altar with this inscription: 243 ‘To an unknown god.’ Therefore what you worship without knowing it, 244 this I proclaim to you. 17:24 The God who made the world and everything in it, 245 who is 246 Lord of heaven and earth, does not live in temples made by human hands, 247 17:25 nor is he served by human hands, as if he needed anything, 248 because he himself gives life and breath and everything to everyone. 249 17:26 From one man 250 he made every nation of the human race 251 to inhabit the entire earth, 252 determining their set times 253 and the fixed limits of the places where they would live, 254 17:27 so that they would search for God and perhaps grope around 255 for him and find him, 256 though he is 257 not far from each one of us. 17:28 For in him we live and move about 258 and exist, as even some of your own poets have said, ‘For we too are his offspring.’ 259 17:29 So since we are God’s offspring, we should not think the deity 260 is like gold or silver or stone, an image 261 made by human 262 skill 263 and imagination. 264 17:30 Therefore, although God has overlooked 265 such times of ignorance, 266 he now commands all people 267 everywhere to repent, 268 17:31 because he has set 269 a day on which he is going to judge the world 270 in righteousness, by a man whom he designated, 271 having provided proof to everyone by raising 272 him from the dead.”
17:32 Now when they heard about 273 the resurrection from the dead, some began to scoff, 274 but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. 275 17:34 But some people 276 joined him 277 and believed. Among them 278 were Dionysius, who was a member of the Areopagus, 279 a woman 280 named Damaris, and others with them.
18:1 After this 281 Paul 282 departed from 283 Athens 284 and went to Corinth. 285 18:2 There he 286 found 287 a Jew named Aquila, 288 a native of Pontus, 289 who had recently come from Italy with his wife Priscilla, because Claudius 290 had ordered all the Jews to depart from 291 Rome. 292 Paul approached 293 them, 18:3 and because he worked at the same trade, he stayed with them and worked with them 294 (for they were tentmakers 295 by trade). 296 18:4 He addressed 297 both Jews and Greeks in the synagogue 298 every Sabbath, attempting to persuade 299 them.
18:5 Now when Silas and Timothy arrived 300 from Macedonia, 301 Paul became wholly absorbed with proclaiming 302 the word, testifying 303 to the Jews that Jesus was the Christ. 304 18:6 When they opposed him 305 and reviled him, 306 he protested by shaking out his clothes 307 and said to them, “Your blood 308 be on your own heads! I am guiltless! 309 From now on I will go to the Gentiles!” 18:7 Then Paul 310 left 311 the synagogue 312 and went to the house of a person named Titius Justus, a Gentile who worshiped God, 313 whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, 314 believed in the Lord together with his entire household, and many of the Corinthians who heard about it 315 believed and were baptized. 18:9 The Lord said to Paul by a vision 316 in the night, 317 “Do not be afraid, 318 but speak and do not be silent, 18:10 because I am with you, and no one will assault 319 you to harm 320 you, because I have many people in this city.” 18:11 So he stayed there 321 a year and six months, teaching the word of God among them. 322
18:12 Now while Gallio 323 was proconsul 324 of Achaia, 325 the Jews attacked Paul together 326 and brought him before the judgment seat, 327 18:13 saying, “This man is persuading 328 people to worship God in a way contrary to 329 the law!” 18:14 But just as Paul was about to speak, 330 Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, 331 I would have been justified in accepting the complaint 332 of you Jews, 333 18:15 but since it concerns points of disagreement 334 about words and names and your own law, settle 335 it yourselves. I will not be 336 a judge of these things!” 18:16 Then he had them forced away 337 from the judgment seat. 338 18:17 So they all seized Sosthenes, the president of the synagogue, 339 and began to beat 340 him in front of the judgment seat. 341 Yet none of these things were of any concern 342 to Gallio.
18:18 Paul, after staying 343 many more days in Corinth, 344 said farewell to 345 the brothers and sailed away to Syria accompanied by 346 Priscilla and Aquila. 347 He 348 had his hair cut off 349 at Cenchrea 350 because he had made a vow. 351 18:19 When they reached Ephesus, 352 Paul 353 left Priscilla and Aquila 354 behind there, but he himself went 355 into the synagogue 356 and addressed 357 the Jews. 18:20 When they asked him to stay longer, he would not consent, 358 18:21 but said farewell to 359 them and added, 360 “I will come back 361 to you again if God wills.” 362 Then 363 he set sail from Ephesus, 18:22 and when he arrived 364 at Caesarea, 365 he went up and greeted 366 the church at Jerusalem 367 and then went down to Antioch. 368
[15:36] 1 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] 2 tn See the note on the phrase “word of the Lord” in v. 35.
[15:36] 3 tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.
[15:38] 4 tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.
[15:38] 5 sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.
[15:39] 6 tn Grk “There happened a sharp disagreement.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[15:39] 7 tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”
[15:39] 8 tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.
[15:39] 9 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
[15:40] 10 tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.
[15:40] 11 tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelfwn),.
[15:41] 12 sn Strengthening. See Acts 14:22; 15:32; 18:23.
[16:1] 13 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.
[16:1] map For location see JP1 E2; JP2 E2; JP3 E2.
[16:1] 14 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
[16:1] map For location see JP1 E2; JP2 E2; JP3 E2.
[16:1] 15 tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.
[16:1] 16 tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”
[16:1] 17 sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.
[16:2] 18 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
[16:2] 19 sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.
[16:2] 20 tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.
[16:2] 21 tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.
[16:3] 22 tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.
[16:3] 23 tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).
[16:3] 24 tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.
[16:3] 25 tn Or “who lived in the area.”
[16:3] 26 tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).
[16:3] sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.
[16:4] 28 tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”
[16:4] 29 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[16:4] 30 tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.
[16:4] 31 tn Or “observe” or “follow.”
[16:5] 32 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
[16:6] 33 sn Phrygia was a district in central Asia Minor west of Pisidia.
[16:6] 34 sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.
[16:6] 37 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[16:7] 38 tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.
[16:7] 39 sn Mysia was a province in northwest Asia Minor.
[16:7] 40 sn Bithynia was a province in northern Asia Minor northeast of Mysia.
[16:7] 41 tn Or “permit”; see BDAG 269 s.v. ἐάω 1.
[16:7] 42 tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.
[16:8] 43 tn Although the normal meaning for παρέρχομαι (parercomai) is “pass by, go by,” it would be difficult to get to Troas from where Paul and his companions were without going through rather than around Mysia. BDAG 776 s.v. παρέρχομαι 6 list some nonbiblical examples of the meaning “go through, pass through,” and give that meaning for the usage here.
[16:8] 44 sn Mysia was a province in northwest Asia Minor.
[16:8] 45 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.
[16:9] 46 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] 47 tn The word “there” is not in the Greek text, but is implied.
[16:9] 48 tn The participle λέγων (legwn) is redundant and has not been translated.
[16:9] 49 tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.
[16:9] 50 sn Macedonia was the Roman province of Macedonia in Greece.
[16:10] 51 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[16:10] 53 sn Macedonia was the Roman province of Macedonia in Greece.
[16:11] 55 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
[16:11] 56 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.
[16:11] 57 tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course” here; L&N 54.3 has “to sail a straight course, sail straight to.”
[16:11] 58 sn Samothrace is an island in the northern part of the Aegean Sea.
[16:11] 59 sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.
[16:12] 60 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[16:12] 61 tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS4 and NA27 here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prwth th" merido", “first of that district”) as found in Ì74 א A C Ψ 33vid 36 81 323 945 1175 1891 pc. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.
[16:12] 62 sn Macedonia was the Roman province of Macedonia in Greece.
[16:12] 63 sn A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).
[16:13] 64 tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kaqisante") has been translated as a finite verb due to requirements of contemporary English style.
[16:13] 65 tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.
[16:13] 66 sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).
[16:13] 67 tn The word “there” is not in the Greek text, but is implied.
[16:14] 68 tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[16:14] 69 tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.
[16:14] 70 sn Thyatira was a city in the province of Lydia in Asia Minor.
[16:14] 71 tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
[16:14] 72 tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”
[16:14] sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).
[16:15] 73 tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.
[16:15] 74 tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.
[16:15] 75 tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ – ‘believer, Christian, follower.’”
[16:15] 76 tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”
[16:16] 77 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[16:16] 78 tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων, originally Πύθων (Puqwn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.
[16:16] 79 tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation.
[16:16] 81 tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.
[16:17] 82 tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.
[16:17] 83 tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”
[16:17] 84 tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (Jodon swthria"). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.
[16:17] 85 sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.
[16:18] 86 tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponhqei") has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.
[16:18] 87 tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.
[16:18] 88 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[16:18] 89 tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.
[16:19] 91 tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.
[16:19] 92 tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.
[16:19] 93 tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.
[16:20] 94 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[16:20] 95 tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”
[16:20] 96 tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.
[16:20] 97 tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.
[16:21] 98 tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
[16:21] 99 tn Or “acknowledge.”
[16:21] 100 sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).
[16:21] 101 tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.
[16:22] 102 tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.
[16:22] 103 tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirhxante") has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).
[16:22] 104 tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
[16:22] 105 tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).
[16:23] 106 tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epiqente") has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”
[16:23] 107 tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.
[16:24] 109 tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (ei" to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.
[16:25] 110 tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.
[16:25] 111 sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).
[16:25] 112 tn The words “the rest of” are not in the Greek text, but are implied.
[16:26] 113 tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.
[16:27] 114 tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first.
[16:27] 115 tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.
[16:27] 116 sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).
[16:28] 118 tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalh fwnh) has been simplified as an English adverb (“loudly”), and the participle λέγων (legwn) has not been translated since it is redundant in English.
[16:28] 119 sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
[16:29] 120 tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.
[16:29] 121 tn Or “and prostrated himself.”
[16:29] sn Fell down. The earthquake and the freeing of the prisoners showed that God’s power was present. Such power could only be recognized. The open doors opened the jailer’s heart.
[16:30] 122 tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.
[16:30] 123 tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.
[16:31] 125 sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.
[16:31] 126 tc The majority of
[16:32] 127 tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.
[16:32] 128 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[16:33] 129 tn Grk “And at.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[16:33] 130 tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.
[16:33] 131 tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”
[16:33] 132 tn Here καί (kai) has been translated as “then” to indicate the logical sequence.
[16:33] 133 sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.
[16:33] 134 tn Or “immediately.”
[16:34] 135 tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.
[16:34] 136 tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.
[16:34] 137 tn Or “he was overjoyed.”
[16:34] 138 tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.
[16:34] 139 tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.
[16:35] 140 tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.
[16:35] 141 tn On the term translated “magistrates,” see BDAG 947-48 s.v. στρατηγός 1. These city leaders were properly called duoviri, but were popularly known as praetors (στρατηγοί, strathgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Silas independently. God was at work everywhere.
[16:35] 142 tn On the term ῥαβδοῦχος (rJabdouco") see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”
[16:36] 143 tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.
[16:36] 144 tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
[16:36] 145 tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.
[16:37] 146 tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.
[16:37] 147 tn Grk “Having us beaten in public.” The participle δείραντες (deirante") has been translated as a finite verb due to requirements of contemporary English style.
[16:37] 148 tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
[16:37] 149 tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.
[16:37] 150 tn The word “us” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[16:37] 151 tn L&N 28.71 has “send us away secretly” for this verse.
[16:37] 152 tn Grk “But they.”
[16:37] 153 sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.
[16:38] 154 tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.
[16:38] 155 sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.
[16:39] 156 tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.
[16:39] 157 tn Grk “and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[16:39] 158 tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.
[16:40] 159 tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.
[17:1] 160 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
[17:1] 161 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] 162 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
[17:1] 163 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] 164 sn See the note on synagogue in 6:9.
[17:2] 165 tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
[17:2] 166 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] 167 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
[17:3] 168 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] 169 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] 170 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] 171 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] 173 tn Or “a large crowd.”
[17:4] 174 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] 175 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] 176 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] 177 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] 178 tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.
[17:5] 179 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] 180 sn The attack took place at Jason’s house because this was probably the location of the new house church.
[17:5] 181 tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.
[17:5] 182 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] 183 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] 184 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] 185 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] 186 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] 187 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] 188 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] 189 tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).
[17:7] 190 tn The word “named” is not in the Greek text, but is supplied for clarity.
[17:7] 191 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] 192 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] 193 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] 194 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] 195 tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.
[17:9] 196 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] 197 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] 198 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] 199 sn See the note on synagogue in 6:9.
[17:11] 200 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
[17:11] 201 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] 202 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] 203 tn Or “willingly,” “readily”; Grk “with all eagerness.”
[17:11] 204 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] 205 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
[17:11] 206 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[17:12] 207 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] 208 tn Or “respected.”
[17:13] 209 sn Thessalonica was a city in Macedonia (modern Salonica).
[17:13] 210 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] 211 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] 212 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] 213 tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.
[17:14] 214 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] 215 tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
[17:15] 216 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[17:15] 217 sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
[17:16] 218 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[17:16] 219 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] 220 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] 221 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] 222 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] 223 sn See the note on synagogue in 6:9.
[17:17] 224 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[17:18] 225 sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300
[17:18] 226 sn A Stoic was a follower of the philosophy founded by Zeno (342-270
[17:18] 227 tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.
[17:18] 229 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] 230 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] 231 sn This is a parenthetical note by the author.
[17:19] 232 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
[17:19] 233 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] 234 tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”
[17:20] 235 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] 236 tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.
[17:21] 237 tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”
[17:21] 238 sn This is a parenthetical note by the author. The reference to newness may be pejorative.
[17:22] 239 tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.
[17:22] 240 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] 241 tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”
[17:23] 242 tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).
[17:23] 243 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] 244 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] 245 tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.
[17:24] 246 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] 247 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] 248 tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”
[17:25] 249 tn Grk “he himself gives to all [people] life and breath and all things.”
[17:26] 250 sn The one man refers to Adam (the word “man” is understood).
[17:26] 251 tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”
[17:26] 252 tn Grk “to live over all the face of the earth.”
[17:26] 253 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] 254 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] 255 tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.
[17:27] 256 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] 257 tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.
[17:28] 258 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] 259 sn This quotation is from Aratus (ca. 310-245
[17:29] 260 tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.
[17:29] 261 tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.
[17:29] 262 tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.
[17:29] 263 tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).
[17:29] 264 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] 265 tn Or “has deliberately paid no attention to.”
[17:30] 266 tn Or “times when people did not know.”
[17:30] 267 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[17:30] 268 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] 270 sn The world refers to the whole inhabited earth.
[17:31] 271 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] 272 tn The participle ἀναστήσας (anasthsa") indicates means here.
[17:32] 273 tn The participle ἀκούσαντες (akousante") has been taken temporally.
[17:32] 274 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] 275 tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.
[17:34] 276 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] 277 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] 278 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] 279 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] 280 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] 281 tn Grk “After these things.”
[18:1] 282 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:1] 284 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:1] 285 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] 286 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] 287 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:2] 288 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] 289 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
[18:2] 290 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
[18:2] 292 map For location see JP4 A1.
[18:3] 294 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] 295 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] 296 sn This is a parenthetical note by the author.
[18:4] 297 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] 298 sn See the note on synagogue in 6:9.
[18:4] 299 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] 300 tn Grk “came down.”
[18:5] 301 sn Macedonia was the Roman province of Macedonia in Greece.
[18:5] 302 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] 303 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] 304 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] 305 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] 306 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] 307 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] 308 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] 309 tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”
[18:7] 310 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:7] 311 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] 312 tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.
[18:7] 313 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] 314 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] 315 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] 316 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] 317 tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”
[18:9] 318 tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).
[18:10] 319 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] 321 tn The word “there” is not in the Greek text, but is implied.
[18:11] 322 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] 323 sn Gallio was proconsul of Achaia from
[18:12] 324 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[18:12] 325 sn Achaia was a Roman province created in 146
[18:12] 326 tn Grk “with one accord.”
[18:12] 327 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] 329 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] 330 tn Grk “about to open his mouth” (an idiom).
[18:14] 331 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] 332 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] 333 tn Grk “accepting your complaint, O Jews.”
[18:15] 335 tn Grk “see to it” (an idiom).
[18:15] 336 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
[18:16] 337 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] 338 sn See the note on the term judgment seat in 18:12.
[18:17] 339 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] 340 tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
[18:17] 341 sn See the note on the term judgment seat in 18:12.
[18:17] 342 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] 343 tn The participle προσμείνας (prosmeina") is taken temporally.
[18:18] 344 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:18] 345 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] 346 tn Grk “Syria, and with him.”
[18:18] 347 sn See the note on Aquila in 18:2.
[18:18] 348 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] 349 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] 350 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] 351 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] 352 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] 353 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:19] 354 tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
[18:19] 355 tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:19] 356 sn See the note on synagogue in 6:9.
[18:19] 357 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] 358 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] 359 tn Or “but took leave of.”
[18:21] 360 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] 361 tn Or “will return.”
[18:21] 362 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] 363 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] 364 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] 365 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] 366 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] 367 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] 368 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.
