Genesis 19:1-38 
Context19:1 The two angels came to Sodom in the evening while 1 Lot was sitting in the city’s gateway. 2 When Lot saw them, he got up to meet them and bowed down with his face toward the ground.
19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night 3 and wash your feet. Then you can be on your way early in the morning.” 4 “No,” they replied, “we’ll spend the night in the town square.” 5
19:3 But he urged 6 them persistently, so they turned aside with him and entered his house. He prepared a feast for them, including bread baked without yeast, and they ate. 19:4 Before they could lie down to sleep, 7 all the men – both young and old, from every part of the city of Sodom – surrounded the house. 8 19:5 They shouted to Lot, 9 “Where are the men who came to you tonight? Bring them out to us so we can have sex 10 with them!”
19:6 Lot went outside to them, shutting the door behind him. 19:7 He said, “No, my brothers! Don’t act so wickedly! 11 19:8 Look, I have two daughters who have never had sexual relations with 12 a man. Let me bring them out to you, and you can do to them whatever you please. 13 Only don’t do anything to these men, for they have come under the protection 14 of my roof.” 15
19:9 “Out of our way!” 16 they cried, and “This man came to live here as a foreigner, 17 and now he dares to judge us! 18 We’ll do more harm 19 to you than to them!” They kept 20 pressing in on Lot until they were close enough 21 to break down the door.
19:10 So the men inside 22 reached out 23 and pulled Lot back into the house 24 as they shut the door. 19:11 Then they struck the men who were at the door of the house, from the youngest to the oldest, 25 with blindness. The men outside 26 wore themselves out trying to find the door. 19:12 Then the two visitors 27 said to Lot, “Who else do you have here? 28 Do you have 29 any sons-in-law, sons, daughters, or other relatives in the city? 30 Get them out of this 31 place 19:13 because we are about to destroy 32 it. The outcry against this place 33 is so great before the Lord that he 34 has sent us to destroy it.”
19:14 Then Lot went out and spoke to his sons-in-law who were going to marry his daughters. 35 He said, “Quick, get out of this place because the Lord is about to destroy 36 the city!” But his sons-in-law thought he was ridiculing them. 37
19:15 At dawn 38 the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, 39 or else you will be destroyed when the city is judged!” 40 19:16 When Lot 41 hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them. 42 They led them away and placed them 43 outside the city. 19:17 When they had brought them outside, they 44 said, “Run 45 for your lives! Don’t look 46 behind you or stop anywhere in the valley! 47 Escape to the mountains or you will be destroyed!”
19:18 But Lot said to them, “No, please, Lord! 48 19:19 Your 49 servant has found favor with you, 50 and you have shown me great 51 kindness 52 by sparing 53 my life. But I am not able to escape to the mountains because 54 this disaster will overtake 55 me and I’ll die. 56 19:20 Look, this town 57 over here is close enough to escape to, and it’s just a little one. 58 Let me go there. 59 It’s just a little place, isn’t it? 60 Then I’ll survive.” 61
19:21 “Very well,” he replied, 62 “I will grant this request too 63 and will not overthrow 64 the town you mentioned. 19:22 Run there quickly, 65 for I cannot do anything until you arrive there.” (This incident explains why the town was called Zoar.) 66
19:23 The sun had just risen 67 over the land as Lot reached Zoar. 68 19:24 Then the Lord rained down 69 sulfur and fire 70 on Sodom and Gomorrah. It was sent down from the sky by the Lord. 71 19:25 So he overthrew those cities and all that region, 72 including all the inhabitants of the cities and the vegetation that grew 73 from the ground. 19:26 But Lot’s 74 wife looked back longingly 75 and was turned into a pillar of salt.
19:27 Abraham got up early in the morning and went 76 to the place where he had stood before the Lord. 19:28 He looked out toward 77 Sodom and Gomorrah and all the land of that region. 78 As he did so, he saw the smoke rising up from the land like smoke from a furnace. 79
19:29 So when God destroyed 80 the cities of the region, 81 God honored 82 Abraham’s request. He removed Lot 83 from the midst of the destruction when he destroyed 84 the cities Lot had lived in.
19:30 Lot went up from Zoar with his two daughters and settled in the mountains because he was afraid to live in Zoar. So he lived in a cave with his two daughters. 19:31 Later the older daughter said 85 to the younger, “Our father is old, and there is no man anywhere nearby 86 to have sexual relations with us, 87 according to the way of all the world. 19:32 Come, let’s make our father drunk with wine 88 so we can have sexual relations 89 with him and preserve 90 our family line through our father.” 91
19:33 So that night they made their father drunk with wine, 92 and the older daughter 93 came and had sexual relations with her father. 94 But he was not aware that she had sexual relations with him and then got up. 95 19:34 So in the morning the older daughter 96 said to the younger, “Since I had sexual relations with my father last night, let’s make him drunk again tonight. 97 Then you go and have sexual relations with him so we can preserve our family line through our father.” 98 19:35 So they made their father drunk 99 that night as well, and the younger one came and had sexual relations with him. 100 But he was not aware that she had sexual relations with him and then got up. 101
19:36 In this way both of Lot’s daughters became pregnant by their father. 19:37 The older daughter 102 gave birth to a son and named him Moab. 103 He is the ancestor of the Moabites of today. 19:38 The younger daughter also gave birth to a son and named him Ben-Ammi. 104 He is the ancestor of the Ammonites of today.
Matthew 18:1-35
Context18:1 At that time the disciples came to Jesus saying, “Who is the greatest in the kingdom of heaven?” 18:2 He called a child, had him stand among them, 18:3 and said, “I tell you the truth, 105 unless you turn around and become like little children, 106 you will never 107 enter the kingdom of heaven! 18:4 Whoever then humbles himself like this little child is the greatest in the kingdom of heaven. 18:5 And whoever welcomes 108 a child like this in my name welcomes me.
18:6 “But if anyone causes one of these little ones who believe in me to sin, 109 it would be better for him to have a huge millstone 110 hung around his neck and to be drowned in the open sea. 111 18:7 Woe to the world because of stumbling blocks! It 112 is necessary that stumbling blocks come, but woe to the person through whom they come. 18:8 If 113 your hand or your foot causes you to sin, 114 cut it off and throw it away. It is better for you to enter life crippled or lame than to have 115 two hands or two feet and be thrown into eternal fire. 18:9 And if your eye causes you to sin, tear it out and throw it away. It is better for you to enter into life with one eye than to have 116 two eyes and be thrown into fiery hell. 117
18:10 “See that you do not disdain one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven. 18:11 [[EMPTY]] 118 18:12 What do you think? If someone 119 owns a hundred 120 sheep and one of them goes astray, will he not leave the ninety-nine on the mountains and go look for the one that went astray? 121 18:13 And if he finds it, I tell you the truth, 122 he will rejoice more over it than over the ninety-nine that did not go astray. 18:14 In the same way, your Father in heaven is not willing that one of these little ones be lost.
18:15 “If 123 your brother 124 sins, 125 go and show him his fault 126 when the two of you are alone. If he listens to you, you have regained your brother. 18:16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. 127 18:17 If 128 he refuses to listen to them, tell it to the church. If 129 he refuses to listen to the church, treat him like 130 a Gentile 131 or a tax collector. 132
18:18 “I tell you the truth, 133 whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven. 18:19 Again, I tell you the truth, 134 if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. 135 18:20 For where two or three are assembled in my name, I am there among them.”
18:21 Then Peter came to him and said, “Lord, how many times must I forgive my brother 136 who sins against me? As many as seven times?” 18:22 Jesus said to him, “Not seven times, I tell you, but seventy-seven times! 137
18:23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves. 138 18:24 As 139 he began settling his accounts, a man who owed ten thousand talents 140 was brought to him. 18:25 Because 141 he was not able to repay it, 142 the lord ordered him to be sold, along with 143 his wife, children, and whatever he possessed, and repayment to be made. 18:26 Then the slave threw himself to the ground 144 before him, saying, 145 ‘Be patient with me, and I will repay you everything.’ 18:27 The lord had compassion on that slave and released him, and forgave him the debt. 18:28 After 146 he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins. 147 So 148 he grabbed him by the throat and started to choke him, 149 saying, ‘Pay back what you owe me!’ 150 18:29 Then his fellow slave threw himself down and begged him, 151 ‘Be patient with me, and I will repay you.’ 18:30 But he refused. Instead, he went out and threw him in prison until he repaid the debt. 18:31 When 152 his fellow slaves saw what had happened, they were very upset and went and told their lord everything that had taken place. 18:32 Then his lord called the first slave 153 and said to him, ‘Evil slave! I forgave you all that debt because you begged me! 18:33 Should you not have shown mercy to your fellow slave, just as I showed it to you?’ 18:34 And in anger his lord turned him over to the prison guards to torture him 154 until he repaid all he owed. 18:35 So also my heavenly Father will do to you, if each of you does not forgive your 155 brother 156 from your heart.”
Nehemiah 8:1-18
Context8:1 all the people gathered together 157 in the plaza which was in front of the Water Gate. They asked 158 Ezra the scribe to bring the book of the law of Moses which the LORD had commanded Israel. 8:2 So Ezra the priest brought the law before the assembly which included men and women and all those able to understand what they heard. (This happened on the first day of the seventh month.) 8:3 So he read it before the plaza in front of the Water Gate from dawn till noon 159 before the men and women and those children who could understand. 160 All the people were eager to hear 161 the book of the law.
8:4 Ezra the scribe stood on a towering wooden platform 162 constructed for this purpose. Standing near him on his right were Mattithiah, Shema, Anaiah, Uriah, Hilkiah, and Masseiah. On his left were Pedaiah, Mishael, Malkijah, Hashum, Hashbaddanah, Zechariah, and Meshullam. 8:5 Ezra opened the book in plain view 163 of all the people, for he was elevated above all the people. When he opened the book, 164 all the people stood up. 8:6 Ezra blessed the LORD, the great God, and all the people replied “Amen! Amen!” as they lifted their hands. Then they bowed down and worshiped the LORD with their faces to the ground.
8:7 Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, and Pelaiah – all of whom were Levites 165 – were teaching the people the law, as the people remained standing. 8:8 They read from the book of God’s law, explaining it 166 and imparting insight. Thus the people 167 gained understanding from what was read.
8:9 Then Nehemiah the governor, 168 Ezra the priestly scribe, 169 and the Levites who were imparting understanding to the people said to all of them, 170 “This day is holy to the LORD your God. Do not mourn or weep.” For all the people had been weeping when they heard the words of the law. 8:10 He said to them, “Go and eat delicacies and drink sweet drinks and send portions to those for whom nothing is prepared. For this day is holy to our Lord. 171 Do not grieve, for the joy of the LORD is your strength.”
8:11 Then the Levites quieted all the people saying, “Be quiet, for this day is holy. Do not grieve.” 8:12 So all the people departed to eat and drink and to share their food 172 with others 173 and to enjoy tremendous joy, 174 for they had gained insight in the matters that had been made known to them.
8:13 On the second day of the month the family leaders 175 met with 176 Ezra the scribe, together with all the people, the priests, and the Levites, to consider the words of the law. 8:14 They discovered written in the law that the LORD had commanded through 177 Moses that the Israelites should live in temporary shelters during the festival of the seventh month, 8:15 and that they should make a proclamation and disseminate this message 178 in all their cities and in Jerusalem: 179 “Go to the hill country and bring back olive branches and branches of wild olive trees, myrtle trees, date palms, and other leafy trees to construct temporary shelters, as it is written.”
8:16 So the people went out and brought these things 180 back and constructed temporary shelters for themselves, each on his roof and in his courtyard and in the courtyards of the temple 181 of God and in the plaza of the Water Gate and the plaza of the Ephraim Gate. 8:17 So all the assembly which had returned from the exile constructed temporary shelters and lived in them. The Israelites had not done so from the days of Joshua son of Nun until that day. Everyone experienced very great joy. 182 8:18 Ezra 183 read in the book of the law of God day by day, from the first day to the last. 184 They observed the festival for seven days, and on the eighth day they held an assembly 185 as was required. 186
Acts 18:1-28
Context18:1 After this 187 Paul 188 departed from 189 Athens 190 and went to Corinth. 191 18:2 There he 192 found 193 a Jew named Aquila, 194 a native of Pontus, 195 who had recently come from Italy with his wife Priscilla, because Claudius 196 had ordered all the Jews to depart from 197 Rome. 198 Paul approached 199 them, 18:3 and because he worked at the same trade, he stayed with them and worked with them 200 (for they were tentmakers 201 by trade). 202 18:4 He addressed 203 both Jews and Greeks in the synagogue 204 every Sabbath, attempting to persuade 205 them.
18:5 Now when Silas and Timothy arrived 206 from Macedonia, 207 Paul became wholly absorbed with proclaiming 208 the word, testifying 209 to the Jews that Jesus was the Christ. 210 18:6 When they opposed him 211 and reviled him, 212 he protested by shaking out his clothes 213 and said to them, “Your blood 214 be on your own heads! I am guiltless! 215 From now on I will go to the Gentiles!” 18:7 Then Paul 216 left 217 the synagogue 218 and went to the house of a person named Titius Justus, a Gentile who worshiped God, 219 whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, 220 believed in the Lord together with his entire household, and many of the Corinthians who heard about it 221 believed and were baptized. 18:9 The Lord said to Paul by a vision 222 in the night, 223 “Do not be afraid, 224 but speak and do not be silent, 18:10 because I am with you, and no one will assault 225 you to harm 226 you, because I have many people in this city.” 18:11 So he stayed there 227 a year and six months, teaching the word of God among them. 228
18:12 Now while Gallio 229 was proconsul 230 of Achaia, 231 the Jews attacked Paul together 232 and brought him before the judgment seat, 233 18:13 saying, “This man is persuading 234 people to worship God in a way contrary to 235 the law!” 18:14 But just as Paul was about to speak, 236 Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, 237 I would have been justified in accepting the complaint 238 of you Jews, 239 18:15 but since it concerns points of disagreement 240 about words and names and your own law, settle 241 it yourselves. I will not be 242 a judge of these things!” 18:16 Then he had them forced away 243 from the judgment seat. 244 18:17 So they all seized Sosthenes, the president of the synagogue, 245 and began to beat 246 him in front of the judgment seat. 247 Yet none of these things were of any concern 248 to Gallio.
18:18 Paul, after staying 249 many more days in Corinth, 250 said farewell to 251 the brothers and sailed away to Syria accompanied by 252 Priscilla and Aquila. 253 He 254 had his hair cut off 255 at Cenchrea 256 because he had made a vow. 257 18:19 When they reached Ephesus, 258 Paul 259 left Priscilla and Aquila 260 behind there, but he himself went 261 into the synagogue 262 and addressed 263 the Jews. 18:20 When they asked him to stay longer, he would not consent, 264 18:21 but said farewell to 265 them and added, 266 “I will come back 267 to you again if God wills.” 268 Then 269 he set sail from Ephesus, 18:22 and when he arrived 270 at Caesarea, 271 he went up and greeted 272 the church at Jerusalem 273 and then went down to Antioch. 274 18:23 After he spent 275 some time there, Paul left and went through the region of Galatia 276 and Phrygia, 277 strengthening all the disciples.
18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. 278 He was an eloquent speaker, 279 well-versed 280 in the scriptures. 18:25 He had been instructed in 281 the way of the Lord, and with great enthusiasm 282 he spoke and taught accurately the facts 283 about Jesus, although he knew 284 only the baptism of John. 18:26 He began to speak out fearlessly 285 in the synagogue, 286 but when Priscilla and Aquila 287 heard him, they took him aside 288 and explained the way of God to him more accurately. 18:27 When Apollos 289 wanted to cross over to Achaia, 290 the brothers encouraged 291 him 292 and wrote to the disciples to welcome him. When he arrived, he 293 assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously 294 in public debate, 295 demonstrating from the scriptures that the Christ 296 was Jesus. 297
1 tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.
2 tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.
sn The expression sitting in the city’s gateway may mean that Lot was exercising some type of judicial function (see the use of the idiom in 2 Sam 19:8; Jer 26:10; 38:7; 39:3).
3 tn The imperatives have the force of invitation.
4 tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”
5 sn The town square refers to the wide street area at the gate complex of the city.
6 tn The Hebrew verb פָּצַר (patsar, “to press, to insist”) ironically foreshadows the hostile actions of the men of the city (see v. 9, where the verb also appears). The repetition of the word serves to contrast Lot to his world.
7 tn The verb שָׁכַב (shakhav) means “to lie down, to recline,” that is, “to go to bed.” Here what appears to be an imperfect is a preterite after the adverb טֶרֶם (terem). The nuance of potential (perfect) fits well.
8 tn Heb “and the men of the city, the men of Sodom, surrounded the house, from the young to the old, all the people from the end [of the city].” The repetition of the phrase “men of” stresses all kinds of men.
9 tn The Hebrew text adds “and said to him.” This is redundant in English and has not been translated for stylistic reasons.
10 tn The Hebrew verb יָדַע (yada’, “to know”) is used here in the sense of “to lie with” or “to have sex with” (as in Gen 4:1). That this is indeed the meaning is clear from Lot’s warning that they not do so wickedly, and his willingness to give them his daughters instead.
sn The sin of the men of Sodom is debated. The fact that the sin involved a sexual act (see note on the phrase “have sex” in 19:5) precludes an association of the sin with inhospitality as is sometimes asserted (see W. Roth, “What of Sodom and Gomorrah? Homosexual Acts in the Old Testament,” Explor 1 [1974]: 7-14). The text at a minimum condemns forced sexual intercourse, i.e., rape. Other considerations, though, point to a condemnation of homosexual acts more generally. The narrator emphasizes the fact that the men of Sodom wanted to have sex with men: They demand that Lot release the angelic messengers (seen as men) to them for sex, and when Lot offers his daughters as a substitute they refuse them and attempt to take the angelic messengers by force. In addition the wider context of the Pentateuch condemns homosexual acts as sin (see, e.g., Lev 18:22). Thus a reading of this text within its narrative context, both immediate and broad, condemns not only the attempted rape but also the attempted homosexual act.
11 tn Heb “may my brothers not act wickedly.”
12 tn Heb “who have not known.” Here this expression is a euphemism for sexual intercourse.
13 tn Heb “according to what is good in your eyes.”
14 tn Heb “shadow.”
15 sn This chapter portrays Lot as a hypocrite. He is well aware of the way the men live in his city and is apparently comfortable in the midst of it. But when confronted by the angels, he finally draws the line. But he is nevertheless willing to sacrifice his daughters’ virginity to protect his guests. His opposition to the crowds leads to his rejection as a foreigner by those with whom he had chosen to live. The one who attempted to rescue his visitors ends up having to be rescued by them.
16 tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”
17 tn Heb “to live as a resident alien.”
18 tn Heb “and he has judged, judging.” The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase “dares to judge.”
19 tn The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors – probably nothing short of homosexual rape – they were now ready to inflict on Lot.
20 tn Heb “and they pressed against the man, against Lot, exceedingly.”
21 tn Heb “and they drew near.”
22 tn Heb “the men,” referring to the angels inside Lot’s house. The word “inside” has been supplied in the translation for clarity.
23 tn The Hebrew text adds “their hand.” These words have not been translated for stylistic reasons.
24 tn Heb “to them into the house.”
25 tn Heb “from the least to the greatest.”
26 tn Heb “they”; the referent (the men of Sodom outside the door) has been specified in the translation for clarity.
27 tn Heb “the men,” referring to the angels inside Lot’s house. The word “visitors” has been supplied in the translation for clarity.
28 tn Heb “Yet who [is there] to you here?”
29 tn The words “Do you have” are supplied in the translation for stylistic reasons.
30 tn Heb “a son-in-law and your sons and your daughters and anyone who (is) to you in the city.”
31 tn Heb “the place.” The Hebrew article serves here as a demonstrative.
32 tn The Hebrew participle expresses an imminent action here.
33 tn Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.
34 tn Heb “the
35 sn The language has to be interpreted in the light of the context and the social customs. The men are called “sons-in-law” (literally “the takers of his daughters”), but the daughters had not yet had sex with a man. It is better to translate the phrase “who were going to marry his daughters.” Since formal marriage contracts were binding, the husbands-to-be could already be called sons-in-law.
36 tn The Hebrew active participle expresses an imminent action.
37 tn Heb “and he was like one taunting in the eyes of his sons-in-law.” These men mistakenly thought Lot was ridiculing them and their lifestyle. Their response illustrates how morally insensitive they had become.
38 tn Heb “When dawn came up.”
39 tn Heb “who are found.” The wording might imply he had other daughters living in the city, but the text does not explicitly state this.
40 tn Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).
41 tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.
42 tn Heb “in the compassion of the
43 tn Heb “brought him out and placed him.” The third masculine singular suffixes refer specifically to Lot, though his wife and daughters accompanied him (see v. 17). For stylistic reasons these have been translated as plural pronouns (“them”).
44 tn Or “one of them”; Heb “he.” Several ancient versions (LXX, Vulgate, Syriac) read the plural “they.” See also the note on “your” in v. 19.
45 tn Heb “escape.”
46 tn The Hebrew verb translated “look” signifies an intense gaze, not a passing glance. This same verb is used later in v. 26 to describe Lot’s wife’s self-destructive look back at the city.
47 tn Or “in the plain”; Heb “in the circle,” referring to the “circle” or oval area of the Jordan Valley.
48 tn Or “my lords.” See the following note on the problem of identifying the addressee here. The Hebrew term is אֲדֹנָי (’adonay).
49 tn The second person pronominal suffixes are singular in this verse (note “your eyes,” “you have made great,” and “you have acted”). Verse 18a seems to indicate that Lot is addressing the angels, but the use of the singular and the appearance of the divine title “Lord” (אֲדֹנָי, ’adonay) in v. 18b suggests he is speaking to God.
50 tn Heb “in your eyes.”
51 tn Heb “you made great your kindness.”
52 sn The Hebrew word חֶסֶד (khesed) can refer to “faithful love” or to “kindness,” depending on the context. The precise nuance here is uncertain.
53 tn The infinitive construct explains how God has shown Lot kindness.
54 tn Heb “lest.”
55 tn The Hebrew verb דָּבַק (davaq) normally means “to stick to, to cleave, to join.” Lot is afraid he cannot outrun the coming calamity.
56 tn The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.
57 tn The Hebrew word עִיר (’ir) can refer to either a city or a town, depending on the size of the place. Given that this place was described by Lot later in this verse as a “little place,” the translation uses “town.”
58 tn Heb “Look, this town is near to flee to there. And it is little.”
59 tn Heb “Let me escape to there.” The cohortative here expresses Lot’s request.
60 tn Heb “Is it not little?”
61 tn Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.
62 tn Heb “And he said, ‘Look, I will grant.’” The order of the clauses has been rearranged for stylistic reasons. The referent of the speaker (“he”) is somewhat ambiguous: It could be taken as the angel to whom Lot has been speaking (so NLT; note the singular references in vv. 18-19), or it could be that Lot is speaking directly to the
63 tn Heb “I have lifted up your face [i.e., shown you favor] also concerning this matter.”
64 tn The negated infinitive construct indicates either the consequence of God’s granting the request (“I have granted this request, so that I will not”) or the manner in which he will grant it (“I have granted your request by not destroying”).
65 tn Heb “Be quick! Escape to there!” The two imperatives form a verbal hendiadys, the first becoming adverbial.
66 tn Heb “Therefore the name of the city is called Zoar.” The name of the place, צוֹעַר (tso’ar) apparently means “Little Place,” in light of the wordplay with the term “little” (מִצְעָר, mits’ar) used twice by Lot to describe the town (v. 20).
67 sn The sun had just risen. There was very little time for Lot to escape between dawn (v. 15) and sunrise (here).
68 tn The juxtaposition of the two disjunctive clauses indicates synchronic action. The first action (the sun’s rising) occurred as the second (Lot’s entering Zoar) took place. The disjunctive clauses also signal closure for the preceding scene.
69 tn The disjunctive clause signals the beginning of the next scene and highlights God’s action.
70 tn Or “burning sulfur” (the traditional “fire and brimstone”).
71 tn Heb “from the
sn The text explicitly states that the sulfur and fire that fell on Sodom and Gomorrah was sent down from the sky by the
72 tn Or “and all the plain”; Heb “and all the circle,” referring to the “circle” or oval area of the Jordan Valley.
73 tn Heb “and the vegetation of the ground.”
74 tn Heb “his”; the referent (Lot) has been specified in the translation for clarity.
75 tn The Hebrew verb means “to look intently; to gaze” (see 15:5).
sn Longingly. Lot’s wife apparently identified with the doomed city and thereby showed lack of respect for God’s provision of salvation. She, like her daughters later, had allowed her thinking to be influenced by the culture of Sodom.
76 tn The words “and went” are supplied in the translation for stylistic reasons.
77 tn Heb “upon the face of.”
78 tn Or “all the land of the plain”; Heb “and all the face of the land of the circle,” referring to the “circle” or oval area of the Jordan Valley.
79 tn Heb “And he saw, and look, the smoke of the land went up like the smoke of a furnace.”
sn It is hard to imagine what was going on in Abraham’s mind, but this brief section in the narrative enables the reader to think about the human response to the judgment. Abraham had family in that area. He had rescued those people from the invasion. That was why he interceded. Yet he surely knew how wicked they were. That was why he got the number down to ten when he negotiated with God to save the city. But now he must have wondered, “What was the point?”
80 tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.
81 tn Or “of the plain”; Heb “of the circle,” referring to the “circle” or oval area of the Jordan Valley.
82 tn Heb “remembered,” but this means more than mental recollection here. Abraham’s request (Gen 18:23-32) was that the
sn God showed Abraham special consideration because of the covenantal relationship he had established with the patriarch. Yet the reader knows that God delivered the “righteous” (Lot’s designation in 2 Pet 2:7) before destroying their world – which is what he will do again at the end of the age.
83 sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.
84 tn Heb “the overthrow when [he] overthrew.”
85 tn Heb “and the firstborn said.”
86 tn Or perhaps “on earth,” in which case the statement would be hyperbolic; presumably there had been some men living in the town of Zoar to which Lot and his daughters had initially fled.
87 tn Heb “to enter upon us.” This is a euphemism for sexual relations.
88 tn Heb “drink wine.”
89 tn Heb “and we will lie down.” The cohortative with vav (ו) conjunctive is subordinated to the preceding cohortative and indicates purpose/result.
90 tn Or “that we may preserve.” Here the cohortative with vav (ו) conjunctive indicates their ultimate goal.
91 tn Heb “and we will keep alive from our father descendants.”
sn For a discussion of the cultural background of the daughters’ desire to preserve our family line see F. C. Fensham, “The Obliteration of the Family as Motif in the Near Eastern Literature,” AION 10 (1969): 191-99.
92 tn Heb “drink wine.”
93 tn Heb “the firstborn.”
94 tn Heb “and the firstborn came and lied down with her father.” The expression “lied down with” here and in the following verses is a euphemism for sexual relations.
95 tn Heb “and he did not know when she lay down and when she arose.”
96 tn Heb “the firstborn.”
97 tn Heb “Look, I lied down with my father. Let’s make him drink wine again tonight.”
98 tn Heb “And go, lie down with him and we will keep alive from our father descendants.”
99 tn Heb “drink wine.”
100 tn Heb “lied down with him.”
101 tn Heb “And he did not know when she lied down and when she arose.”
102 tn Heb “the firstborn.”
103 sn The meaning of the name Moab is not certain. The name sounds like the Hebrew phrase “from our father” (מֵאָבִינוּ, me’avinu) which the daughters used twice (vv. 32, 34). This account is probably included in the narrative in order to portray the Moabites, who later became enemies of God’s people, in a negative light.
104 sn The name Ben-Ammi means “son of my people.” Like the account of Moab’s birth, this story is probably included in the narrative to portray the Ammonites, another perennial enemy of Israel, in a negative light.
105 tn Grk “Truly (ἀμήν, amhn), I say to you.”
106 sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.
107 tn The negation in Greek (οὐ μή, ou mh) is very strong here.
108 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
109 tn The Greek term σκανδαλίζω (skandalizw), translated here “causes to sin” can also be translated “offends” or “causes to stumble.”
110 tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Mark 9:42.
sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.
111 tn The term translated “open” here (πελάγει, pelagei) refers to the open sea as opposed to a stretch of water near a coastline (BDAG 794 s.v. πέλαγος). A similar English expression would be “the high seas.”
112 tn Grk “For it.” Here γάρ (gar) has not been translated.
113 tn Here δέ (de) has not been translated.
114 sn In Greek there is a wordplay that is difficult to reproduce in English here. The verb translated “causes…to sin” (σκανδαλίζω, skandalizw) comes from the same root as the word translated “stumbling blocks” (σκάνδαλον, skandalon) in the previous verse.
115 tn Grk “than having.”
116 tn Grk “than having.”
117 tn Grk “the Gehenna of fire.”
sn See the note on the word hell in 5:22.
118 tc The most important
119 tn Grk “a certain man.” The Greek word ἄνθρωπος (anqrwpo") is used here in a somewhat generic sense.
120 sn This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.
121 sn Look for the one that went astray. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18.
122 tn Grk “Truly (ἀμήν, amhn), I say to you.”
123 tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.
124 tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).
125 tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 Ë1 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the
126 tn Grk “go reprove him.”
127 sn A quotation from Deut 19:15.
128 tn Here δέ (de) has not been translated.
129 tn Here δέ (de) has not been translated.
130 tn Grk “let him be to you as.”
131 tn Or “a pagan.”
132 sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.
133 tn Grk “Truly (ἀμήν, amhn), I say to you.”
134 tn Grk “Truly (ἀμήν, amhn), I say to you.”
135 tn Grk “if two of you…agree about whatever they ask, it will be done for them by my Father who is in heaven.” The passive construction has been translated as an active one in keeping with contemporary English style, and the pronouns, which change from second person plural to third person plural in the Greek text, have been consistently translated as second person plural.
136 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
137 tn Or “seventy times seven,” i.e., an unlimited number of times. See L&N 60.74 and 60.77 for the two possible translations of the phrase.
138 tn See the note on the word “slave” in 8:9.
139 tn Here δέ (de) has not been translated.
140 sn A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day’s wage for a worker. L&N 6.82 states, “a Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately six thousand denarii with gold talents worth at least thirty times that much).”
141 tn Here δέ (de) has not been translated.
142 tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
143 tn Grk “and his wife.”
144 tn Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy.
145 tc The majority of
146 tn Here δέ (de) has not been translated.
147 tn Grk “one hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be about three month’s pay.
148 tn Here καί (kai) has been translated as “so.” A new sentence was started at this point in the translation in keeping with the tendency of contemporary English style to use shorter sentences.
149 tn Grk “and he grabbed him and started choking him.”
150 tn The word “me” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
151 tn Grk “begged him, saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.
152 tn Grk “Therefore when.” Here οὖν (oun) has not been translated.
153 tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.
154 tn Grk “handed him over to the torturers,” referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus’ other warning statements in Matthew about “fiery hell,” “the outer darkness,” etc., it is best not to dismiss this as mere imagery.
155 tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original).
156 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
157 tn Heb “like one man.”
158 tn Heb “said [to].”
159 tn Heb “from the light till the noon of the day.”
160 tn Heb “all who could hear with understanding.” The word “children” is understood to be implied here by a number of English versions (e.g., NAB, TEV, NLT).
161 tn Heb “the ears of all the people were toward.”
162 tn Heb “a tower of wood.”
163 tn Heb “to the eyes.”
164 tn Heb “it”; the referent (the book) has been specified in the translation for clarity.
165 tc The MT reads “and the Levites.” The conjunction (“and”) should be deleted, following the LXX, Aquila, and the Vulgate. That the vav (ו) of the MT is the vav explicativum (“even the Levites”) is unlikely here.
166 tn The exact meaning of the pual participle מְפֹרָשׁ (mÿforash) in this verse is uncertain. The basic sense of the Hebrew word seems to be “to make distinct.” The word may also have the sense of “to divide in parts,” “to interpret,” or “to translate.” The context of Neh 8:8 does not decisively clarify how the participle is to be understood here. It probably refers to the role of the Levites as those who explained or interpreted the portions of biblical text that had been publicly read on this occasion. A different option, however, is suggested by the translation distincte (“distinctly”) of the Vulgate (cf. KJV, ASV). If the Hebrew word means “distinctly” here, it would imply that the readers paid particular attention to such things as word-grouping and pronunciation so as to be sure that the listeners had every opportunity to understand the message that was being read. Yet another view is found in the Talmud, which understands translation of the Hebrew text into Aramaic to be what is in view here. The following explanation of Neh 8:8 is found in b. Megillah 3a: “‘And they read in the book, in the law of God’: this indicates the [Hebrew] text; ‘with an interpretation’: this indicates the targum; ‘and they gave the sense’: this indicates the verse stops; ‘and caused them to understand the reading’: this indicates the accentuation, or, according to another version, the Masoretic notes.” However, this ancient rabbinic view that the origins of the Targum are found in Neh 8:8 is debatable. It is not clear that the practice of paraphrasing the Hebrew biblical text into Aramaic in order to accommodate the needs of those Jews who were not at home in the Hebrew language developed this early. The translation of מְפֹרָשׁ adopted above (i.e., “explaining it”) understands the word to have in mind an explanatory function (cf. NAB, NCV, TEV, NLT) rather than one of translation.
167 tn Heb “they”; the referent (the people) has been specified in the translation for clarity.
168 tc The unexpected reference to Nehemiah here has led some scholars to suspect that the phrase “Nehemiah the governor” is a later addition to the text and not original.
169 tn Heb “the priest, the scribe.”
170 tn Heb “the people.” The pronoun has been used in the translation for stylistic reasons, to avoid redundancy.
171 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
172 tn Heb “to send portions.”
173 tn The Hebrew text does not include the phrase “with others” but it has been supplied in the translation for clarity.
174 tn Heb “to make great joy.”
175 tn Heb “the heads of the fathers.”
176 tn Heb “were gathered to”; NAB, NIV “gathered around”; NRSV “came together to.”
177 tn Heb “by the hand of.”
178 tn Heb “a voice.”
179 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
180 tn The words “these things” are not in the Hebrew text but have been supplied in the translation for clarity.
181 tn Heb “the house.”
182 tn Heb “And there was very great joy.”
183 tn Heb “He”; the referent (Ezra) has been specified in the translation for clarity.
184 tn Heb “the last day.”
185 tn Heb “on the eighth day an assembly.” The words “they held” have been supplied in the translation for clarity.
186 tn Heb “according to the judgment.”
187 tn Grk “After these things.”
188 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
189 tn Or “Paul left.”
190 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
191 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.
map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
192 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.
193 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
194 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.
195 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
196 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
197 tn Or “to leave.”
198 map For location see JP4 A1.
199 tn Or “went to.”
200 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.
201 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).
202 sn This is a parenthetical note by the author.
203 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.
204 sn See the note on synagogue in 6:9.
205 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.
206 tn Grk “came down.”
207 sn Macedonia was the Roman province of Macedonia in Greece.
208 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.
209 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.”
210 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 2:31.
211 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.
212 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.
213 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.
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.”
214 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).
215 tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”
216 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
217 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.
218 tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.
219 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.
sn Here yet another Gentile is presented as responsive to Paul’s message in Acts.
220 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).
221 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.
222 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.
223 tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”
224 tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).
225 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.
226 tn Or “injure.”
227 tn The word “there” is not in the Greek text, but is implied.
228 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”).
229 sn Gallio was proconsul of Achaia from
230 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
231 sn Achaia was a Roman province created in 146
232 tn Grk “with one accord.”
233 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.
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.
234 tn Or “inciting.”
235 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.
236 tn Grk “about to open his mouth” (an idiom).
237 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).”
238 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.”
239 tn Grk “accepting your complaint, O Jews.”
240 tn Or “dispute.”
241 tn Grk “see to it” (an idiom).
242 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
243 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.
244 sn See the note on the term judgment seat in 18:12.
245 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).
sn See the note on synagogue in 6:9.
246 tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
247 sn See the note on the term judgment seat in 18:12.
248 tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 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.
249 tn The participle προσμείνας (prosmeina") is taken temporally.
250 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
251 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.
252 tn Grk “Syria, and with him.”
253 sn See the note on Aquila in 18:2.
254 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.
255 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).
256 tn That is, “before he sailed from Cenchrea.”
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.
257 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.
258 sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334
map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
259 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
260 tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
261 tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
262 sn See the note on synagogue in 6:9.
263 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.
264 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.
265 tn Or “but took leave of.”
266 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.
267 tn Or “will return.”
268 tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.
269 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.
270 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.”
271 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).
map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
272 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.
273 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.
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.
274 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).
map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
275 tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.
276 sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.
277 sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.
278 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
279 tn Or “was a learned man.” In this verse λόγιος (logios) can refer to someone who was an attractive and convincing speaker, a rhetorician (L&N 33.32), or it can refer to the person who has acquired a large part of the intellectual heritage of a given culture (“learned” or “cultured,” L&N 27.20, see also BDAG 598 s.v. λόγιος which lists both meanings as possible here). The description of Apollos’ fervent speaking in the following verses, as well as implications from 1 Cor 1-4, where Paul apparently compares his style and speaking ability with that of Apollos, suggests that eloquent speaking ability or formal rhetorical skill are in view here. This clause has been moved from its order in the Greek text (Grk “a certain Jew named Apollos, a native of Alexandria, an eloquent speaker, arrived in Ephesus, who was powerful in the scriptures”) and paired with the last element (“powerful in the scriptures”) due to the demands of clarity and contemporary English style.
280 tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”
281 tn Or “had been taught.”
282 tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).
283 tn Grk “the things.”
284 tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.
285 tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).
286 sn See the note on synagogue in 6:9.
287 sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.
288 tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”
289 tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.
290 sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27
291 tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.
292 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.
293 tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.
294 tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”
295 tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio") see BDAG 223 s.v. 2.
296 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).
sn See the note on Christ in 2:31.
297 tn Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.
