14:1 The same thing happened in Iconium 1 when Paul and Barnabas 2 went into the Jewish synagogue 3 and spoke in such a way that a large group 4 of both Jews and Greeks believed. 14:2 But the Jews who refused to believe 5 stirred up the Gentiles and poisoned their minds 6 against the brothers. 14:3 So they stayed there 7 for a considerable time, speaking out courageously for the Lord, who testified 8 to the message 9 of his grace, granting miraculous signs 10 and wonders to be performed through their hands. 14:4 But the population 11 of the city was divided; some 12 sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made 13 an attempt to mistreat 14 them and stone them, 15 14:6 Paul and Barnabas 16 learned about it 17 and fled to the Lycaonian cities of Lystra 18 and Derbe 19 and the surrounding region. 14:7 There 20 they continued to proclaim 21 the good news.
14:8 In 22 Lystra 23 sat a man who could not use his feet, 24 lame from birth, 25 who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul 26 stared 27 intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” 28 And the man 29 leaped up and began walking. 30 14:11 So when the crowds saw what Paul had done, they shouted 31 in the Lycaonian language, 32 “The gods have come down to us in human form!” 33 14:12 They began to call 34 Barnabas Zeus 35 and Paul Hermes, 36 because he was the chief speaker. 14:13 The priest of the temple 37 of Zeus, 38 located just outside the city, brought bulls 39 and garlands 40 to the city gates; he and the crowds wanted to offer sacrifices to them. 41 14:14 But when the apostles 42 Barnabas and Paul heard about 43 it, they tore 44 their clothes and rushed out 45 into the crowd, shouting, 46 14:15 “Men, why are you doing these things? We too are men, with human natures 47 just like you! We are proclaiming the good news to you, so that you should turn 48 from these worthless 49 things to the living God, who made the heaven, the earth, 50 the sea, and everything that is in them. 14:16 In 51 past 52 generations he allowed all the nations 53 to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, 54 by giving you rain from heaven 55 and fruitful seasons, satisfying you 56 with food and your hearts with joy.” 57 14:18 Even by saying 58 these things, they scarcely persuaded 59 the crowds not to offer sacrifice to them.
14:19 But Jews came from Antioch 60 and Iconium, 61 and after winning 62 the crowds over, they stoned 63 Paul and dragged him out of the city, presuming him to be dead. 14:20 But after the disciples had surrounded him, he got up and went back 64 into the city. On 65 the next day he left with Barnabas for Derbe. 66
14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, 67 to Iconium, 68 and to Antioch. 69 14:22 They strengthened 70 the souls of the disciples and encouraged them to continue 71 in the faith, saying, “We must enter the kingdom 72 of God through many persecutions.” 73 14:23 When they had appointed elders 74 for them in the various churches, 75 with prayer and fasting 76 they entrusted them to the protection 77 of the Lord in whom they had believed. 14:24 Then they passed through 78 Pisidia and came into Pamphylia, 79 14:25 and when they had spoken the word 80 in Perga, 81 they went down to Attalia. 82 14:26 From there they sailed back to Antioch, 83 where they had been commended 84 to the grace of God for the work they had now completed. 85 14:27 When they arrived and gathered the church together, they reported 86 all the things God 87 had done with them, and that he had opened a door 88 of faith for the Gentiles. 14:28 So they spent 89 considerable 90 time with the disciples.
15:1 Now some men came down from Judea 91 and began to teach the brothers, “Unless you are circumcised 92 according to the custom of Moses, you cannot be saved.” 15:2 When Paul and Barnabas had a major argument and debate 93 with them, the church 94 appointed Paul and Barnabas and some others from among them to go up to meet with 95 the apostles and elders in Jerusalem 96 about this point of disagreement. 97 15:3 So they were sent on their way by the church, and as they passed through both Phoenicia 98 and Samaria, they were relating at length 99 the conversion of the Gentiles and bringing great joy 100 to all the brothers. 15:4 When they arrived in Jerusalem, they were received 101 by the church and the apostles and the elders, and they reported 102 all the things God had done with them. 103 15:5 But some from the religious party of the Pharisees 104 who had believed stood up and said, “It is necessary 105 to circumcise the Gentiles 106 and to order them to observe 107 the law of Moses.”
15:6 Both the apostles and the elders met together to deliberate 108 about this matter. 15:7 After there had been much debate, 109 Peter stood up and said to them, “Brothers, you know that some time ago 110 God chose 111 me to preach to the Gentiles so they would hear the message 112 of the gospel 113 and believe. 114 15:8 And God, who knows the heart, 115 has testified 116 to them by giving them the Holy Spirit just as he did to us, 117 15:9 and he made no distinction 118 between them and us, cleansing 119 their hearts by faith. 15:10 So now why are you putting God to the test 120 by placing on the neck of the disciples a yoke 121 that neither our ancestors 122 nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through 123 the grace of the Lord Jesus, in the same way as they are.” 124
15:12 The whole group kept quiet 125 and listened to Barnabas and Paul while they explained all the miraculous signs 126 and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, 127 James replied, 128 “Brothers, listen to me. 15:14 Simeon 129 has explained 130 how God first concerned himself 131 to select 132 from among the Gentiles 133 a people for his name. 15:15 The 134 words of the prophets agree 135 with this, as it is written,
15:16 ‘After this 136 I 137 will return,
and I will rebuild the fallen tent 138 of David;
I will rebuild its ruins and restore 139 it,
15:17 so that the rest of humanity 140 may seek the Lord,
namely, 141 all the Gentiles 142 I have called to be my own,’ 143 says the Lord, 144 who makes these things 15:18 known 145 from long ago. 146
15:19 “Therefore I conclude 147 that we should not cause extra difficulty 148 for those among the Gentiles 149 who are turning to God, 15:20 but that we should write them a letter 150 telling them to abstain 151 from things defiled 152 by idols and from sexual immorality and from what has been strangled 153 and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times, 154 because he is read aloud 155 in the synagogues 156 every Sabbath.”
15:22 Then the apostles and elders, with the whole church, decided 157 to send men chosen from among them, Judas called Barsabbas and Silas, 158 leaders among the brothers, to Antioch 159 with Paul and Barnabas. 15:23 They sent this letter with them: 160
From the apostles 161 and elders, your brothers, 162 to the Gentile brothers and sisters 163 in Antioch, 164 Syria, 165 and Cilicia, greetings! 15:24 Since we have heard that some have gone out from among us with no orders from us and have confused 166 you, upsetting 167 your minds 168 by what they said, 169 15:25 we have unanimously 170 decided 171 to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who 172 have risked their lives 173 for the name of our Lord Jesus Christ. 174 15:27 Therefore we are sending 175 Judas and Silas 176 who will tell you these things themselves in person. 177 15:28 For it seemed best to the Holy Spirit and to us 178 not to place any greater burden on you than these necessary rules: 179 15:29 that you abstain from meat that has been sacrificed to idols 180 and from blood and from what has been strangled 181 and from sexual immorality. 182 If you keep yourselves from doing these things, 183 you will do well. Farewell. 184
15:30 So when they were dismissed, 185 they went down to Antioch, 186 and after gathering the entire group 187 together, they delivered the letter. 15:31 When they read it aloud, 188 the people 189 rejoiced at its encouragement. 190 15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. 191 15:33 After 192 they had spent some time there, 193 they were sent off in peace by the brothers to those who had sent them. 15:34 [[EMPTY]] 194 15:35 But Paul and Barnabas remained in Antioch, 195 teaching and proclaiming (along with many others) 196 the word of the Lord. 197
15:36 After some days Paul said to Barnabas, “Let’s return 198 and visit the brothers in every town where we proclaimed the word of the Lord 199 to see how they are doing.” 200 15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted 201 that they should not take along this one who had left them in Pamphylia 202 and had not accompanied them in the work. 15:39 They had 203 a sharp disagreement, 204 so that they parted company. Barnabas took along 205 Mark and sailed away to Cyprus, 206 15:40 but Paul chose Silas and set out, commended 207 to the grace of the Lord by the brothers and sisters. 208 15:41 He passed through Syria and Cilicia, strengthening 209 the churches.
16:1 He also came to Derbe 210 and to Lystra. 211 A disciple 212 named Timothy was there, the son of a Jewish woman who was a believer, 213 but whose father was a Greek. 214 16:2 The brothers in Lystra 215 and Iconium 216 spoke well 217 of him. 218 16:3 Paul wanted Timothy 219 to accompany him, and he took 220 him and circumcised 221 him because of the Jews who were in those places, 222 for they all knew that his father was Greek. 223 16:4 As they went through the towns, 224 they passed on 225 the decrees that had been decided on by the apostles and elders in Jerusalem 226 for the Gentile believers 227 to obey. 228 16:5 So the churches were being strengthened in the faith and were increasing in number every day. 229
16:6 They went through the region of Phrygia 230 and Galatia, 231 having been prevented 232 by the Holy Spirit from speaking the message 233 in the province of Asia. 234 16:7 When they came to 235 Mysia, 236 they attempted to go into Bithynia, 237 but the Spirit of Jesus did not allow 238 them to do this, 239 16:8 so they passed through 240 Mysia 241 and went down to Troas. 242 16:9 A 243 vision appeared to Paul during the night: A Macedonian man was standing there 244 urging him, 245 “Come over 246 to Macedonia 247 and help us!” 16:10 After Paul 248 saw the vision, we attempted 249 immediately to go over to Macedonia, 250 concluding that God had called 251 us to proclaim the good news to them.
16:11 We put out to sea 252 from Troas 253 and sailed a straight course 254 to Samothrace, 255 the next day to Neapolis, 256 16:12 and from there to Philippi, 257 which is a leading city of that district 258 of Macedonia, 259 a Roman colony. 260 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 261 and began to speak 262 to the women 263 who had assembled there. 264 16:14 A 265 woman named Lydia, a dealer in purple cloth 266 from the city of Thyatira, 267 a God-fearing woman, listened to us. 268 The Lord opened her heart to respond 269 to what Paul was saying. 16:15 After she and her household were baptized, she urged us, 270 “If 271 you consider me to be a believer in the Lord, 272 come and stay in my house.” And she persuaded 273 us.
16:16 Now 274 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. 275 She 276 brought her owners 277 a great profit by fortune-telling. 278 16:17 She followed behind Paul and us and kept crying out, 279 “These men are servants 280 of the Most High God, who are proclaiming to you the way 281 of salvation.” 282 16:18 She continued to do this for many days. But Paul became greatly annoyed, 283 and turned 284 and said to the spirit, “I command you in the name of Jesus Christ 285 to come out of her!” And it came out of her at once. 286 16:19 But when her owners 287 saw their hope of profit 288 was gone, they seized 289 Paul and Silas and dragged 290 them into the marketplace before the authorities. 16:20 When 291 they had brought them 292 before the magistrates, they said, “These men are throwing our city into confusion. 293 They are 294 Jews 16:21 and are advocating 295 customs that are not lawful for us to accept 296 or practice, 297 since we are 298 Romans.”
16:22 The crowd joined the attack 299 against them, and the magistrates tore the clothes 300 off Paul and Silas 301 and ordered them to be beaten with rods. 302 16:23 After they had beaten them severely, 303 they threw them into prison and commanded 304 the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell 305 and fastened their feet in the stocks. 306
16:25 About midnight Paul and Silas were praying 307 and singing hymns to God, 308 and the rest of 309 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 310 of all the prisoners came loose. 16:27 When the jailer woke up 311 and saw the doors of the prison standing open, 312 he drew his sword and was about to kill himself, 313 because he assumed 314 the prisoners had escaped. 16:28 But Paul called out loudly, 315 “Do not harm yourself, 316 for we are all here!” 16:29 Calling for lights, the jailer 317 rushed in and fell down 318 trembling at the feet of Paul and Silas. 16:30 Then he brought them outside 319 and asked, “Sirs, what must 320 I do to be saved?” 16:31 They replied, 321 “Believe 322 in the Lord Jesus 323 and you will be saved, you and your household.” 16:32 Then 324 they spoke the word of the Lord 325 to him, along with all those who were in his house. 16:33 At 326 that hour of the night he took them 327 and washed their wounds; 328 then 329 he and all his family 330 were baptized right away. 331 16:34 The jailer 332 brought them into his house and set food 333 before them, and he rejoiced greatly 334 that he had come to believe 335 in God, together with his entire household. 336 16:35 At daybreak 337 the magistrates 338 sent their police officers, 339 saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, 340 “The magistrates have sent orders 341 to release you. So come out now and go in peace.” 342 16:37 But Paul said to the police officers, 343 “They had us beaten in public 344 without a proper trial 345 – even though we are Roman citizens 346 – and they threw us 347 in prison. And now they want to send us away 348 secretly? Absolutely not! They 349 themselves must come and escort us out!” 350 16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas 351 were Roman citizens 352 16:39 and came 353 and apologized to them. After 354 they brought them out, they asked them repeatedly 355 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 356 departed.
17:1 After they traveled through 357 Amphipolis 358 and Apollonia, 359 they came to Thessalonica, 360 where there was a Jewish synagogue. 361 17:2 Paul went to the Jews in the synagogue, 362 as he customarily did, and on three Sabbath days he addressed 363 them from the scriptures, 17:3 explaining and demonstrating 364 that the Christ 365 had to suffer and to rise from the dead, 366 saying, 367 “This Jesus I am proclaiming to you is the Christ.” 368 17:4 Some of them were persuaded 369 and joined Paul and Silas, along with a large group 370 of God-fearing Greeks 371 and quite a few 372 prominent women. 17:5 But the Jews became jealous, 373 and gathering together some worthless men from the rabble in the marketplace, 374 they formed a mob 375 and set the city in an uproar. 376 They attacked Jason’s house, 377 trying to find Paul and Silas 378 to bring them out to the assembly. 379 17:6 When they did not find them, they dragged 380 Jason and some of the brothers before the city officials, 381 screaming, “These people who have stirred up trouble 382 throughout the world 383 have come here too, 17:7 and 384 Jason has welcomed them as guests! They 385 are all acting against Caesar’s 386 decrees, saying there is another king named 387 Jesus!” 388 17:8 They caused confusion among 389 the crowd and the city officials 390 who heard these things. 17:9 After 391 the city officials 392 had received bail 393 from Jason and the others, they released them.
17:10 The brothers sent Paul and Silas off to Berea 394 at once, during the night. When they arrived, 395 they went to the Jewish synagogue. 396 17:11 These Jews 397 were more open-minded 398 than those in Thessalonica, 399 for they eagerly 400 received 401 the message, examining 402 the scriptures carefully every day 403 to see if these things were so. 17:12 Therefore many of them believed, along with quite a few 404 prominent 405 Greek women and men. 17:13 But when the Jews from Thessalonica 406 heard that Paul had also proclaimed the word of God 407 in Berea, 408 they came there too, inciting 409 and disturbing 410 the crowds. 17:14 Then the brothers sent Paul away to the coast 411 at once, but Silas and Timothy remained in Berea. 412 17:15 Those who accompanied Paul escorted him as far as Athens, 413 and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. 414
17:16 While Paul was waiting for them in Athens, 415 his spirit was greatly upset 416 because he saw 417 the city was full of idols. 17:17 So he was addressing 418 the Jews and the God-fearing Gentiles 419 in the synagogue, 420 and in the marketplace every day 421 those who happened to be there. 17:18 Also some of the Epicurean 422 and Stoic 423 philosophers were conversing 424 with him, and some were asking, 425 “What does this foolish babbler 426 want to say?” Others said, “He seems to be a proclaimer of foreign gods.” 427 (They said this because he was proclaiming the good news about Jesus and the resurrection.) 428 17:19 So they took Paul and 429 brought him to the Areopagus, 430 saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things 431 to our ears, so we want to know what they 432 mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time 433 in nothing else than telling 434 or listening to something new.) 435
17:22 So Paul stood 436 before the Areopagus and said, “Men of Athens, I see that you are very religious 437 in all respects. 438 17:23 For as I went around and observed closely your objects of worship, 439 I even found an altar with this inscription: 440 ‘To an unknown god.’ Therefore what you worship without knowing it, 441 this I proclaim to you. 17:24 The God who made the world and everything in it, 442 who is 443 Lord of heaven and earth, does not live in temples made by human hands, 444 17:25 nor is he served by human hands, as if he needed anything, 445 because he himself gives life and breath and everything to everyone. 446 17:26 From one man 447 he made every nation of the human race 448 to inhabit the entire earth, 449 determining their set times 450 and the fixed limits of the places where they would live, 451 17:27 so that they would search for God and perhaps grope around 452 for him and find him, 453 though he is 454 not far from each one of us. 17:28 For in him we live and move about 455 and exist, as even some of your own poets have said, ‘For we too are his offspring.’ 456 17:29 So since we are God’s offspring, we should not think the deity 457 is like gold or silver or stone, an image 458 made by human 459 skill 460 and imagination. 461 17:30 Therefore, although God has overlooked 462 such times of ignorance, 463 he now commands all people 464 everywhere to repent, 465 17:31 because he has set 466 a day on which he is going to judge the world 467 in righteousness, by a man whom he designated, 468 having provided proof to everyone by raising 469 him from the dead.”
17:32 Now when they heard about 470 the resurrection from the dead, some began to scoff, 471 but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. 472 17:34 But some people 473 joined him 474 and believed. Among them 475 were Dionysius, who was a member of the Areopagus, 476 a woman 477 named Damaris, and others with them.
18:1 After this 478 Paul 479 departed from 480 Athens 481 and went to Corinth. 482 18:2 There he 483 found 484 a Jew named Aquila, 485 a native of Pontus, 486 who had recently come from Italy with his wife Priscilla, because Claudius 487 had ordered all the Jews to depart from 488 Rome. 489 Paul approached 490 them, 18:3 and because he worked at the same trade, he stayed with them and worked with them 491 (for they were tentmakers 492 by trade). 493 18:4 He addressed 494 both Jews and Greeks in the synagogue 495 every Sabbath, attempting to persuade 496 them.
18:5 Now when Silas and Timothy arrived 497 from Macedonia, 498 Paul became wholly absorbed with proclaiming 499 the word, testifying 500 to the Jews that Jesus was the Christ. 501 18:6 When they opposed him 502 and reviled him, 503 he protested by shaking out his clothes 504 and said to them, “Your blood 505 be on your own heads! I am guiltless! 506 From now on I will go to the Gentiles!” 18:7 Then Paul 507 left 508 the synagogue 509 and went to the house of a person named Titius Justus, a Gentile who worshiped God, 510 whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, 511 believed in the Lord together with his entire household, and many of the Corinthians who heard about it 512 believed and were baptized. 18:9 The Lord said to Paul by a vision 513 in the night, 514 “Do not be afraid, 515 but speak and do not be silent, 18:10 because I am with you, and no one will assault 516 you to harm 517 you, because I have many people in this city.” 18:11 So he stayed there 518 a year and six months, teaching the word of God among them. 519
18:12 Now while Gallio 520 was proconsul 521 of Achaia, 522 the Jews attacked Paul together 523 and brought him before the judgment seat, 524 18:13 saying, “This man is persuading 525 people to worship God in a way contrary to 526 the law!” 18:14 But just as Paul was about to speak, 527 Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, 528 I would have been justified in accepting the complaint 529 of you Jews, 530 18:15 but since it concerns points of disagreement 531 about words and names and your own law, settle 532 it yourselves. I will not be 533 a judge of these things!” 18:16 Then he had them forced away 534 from the judgment seat. 535 18:17 So they all seized Sosthenes, the president of the synagogue, 536 and began to beat 537 him in front of the judgment seat. 538 Yet none of these things were of any concern 539 to Gallio.
18:18 Paul, after staying 540 many more days in Corinth, 541 said farewell to 542 the brothers and sailed away to Syria accompanied by 543 Priscilla and Aquila. 544 He 545 had his hair cut off 546 at Cenchrea 547 because he had made a vow. 548 18:19 When they reached Ephesus, 549 Paul 550 left Priscilla and Aquila 551 behind there, but he himself went 552 into the synagogue 553 and addressed 554 the Jews. 18:20 When they asked him to stay longer, he would not consent, 555 18:21 but said farewell to 556 them and added, 557 “I will come back 558 to you again if God wills.” 559 Then 560 he set sail from Ephesus, 18:22 and when he arrived 561 at Caesarea, 562 he went up and greeted 563 the church at Jerusalem 564 and then went down to Antioch. 565 18:23 After he spent 566 some time there, Paul left and went through the region of Galatia 567 and Phrygia, 568 strengthening all the disciples.
18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. 569 He was an eloquent speaker, 570 well-versed 571 in the scriptures. 18:25 He had been instructed in 572 the way of the Lord, and with great enthusiasm 573 he spoke and taught accurately the facts 574 about Jesus, although he knew 575 only the baptism of John. 18:26 He began to speak out fearlessly 576 in the synagogue, 577 but when Priscilla and Aquila 578 heard him, they took him aside 579 and explained the way of God to him more accurately. 18:27 When Apollos 580 wanted to cross over to Achaia, 581 the brothers encouraged 582 him 583 and wrote to the disciples to welcome him. When he arrived, he 584 assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously 585 in public debate, 586 demonstrating from the scriptures that the Christ 587 was Jesus. 588
19:1 While 589 Apollos was in Corinth, 590 Paul went through the inland 591 regions 592 and came to Ephesus. 593 He 594 found some disciples there 595 19:2 and said to them, “Did you receive the Holy Spirit when you believed?” 596 They replied, 597 “No, we have not even 598 heard that there is a Holy Spirit.” 19:3 So Paul 599 said, “Into what then were you baptized?” “Into John’s baptism,” they replied. 600 19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, 601 that is, in Jesus.” 19:5 When they heard this, they were baptized in the name of the Lord Jesus, 19:6 and when Paul placed 602 his hands on them, the Holy Spirit came 603 upon them, and they began to speak 604 in tongues and to prophesy. 605 19:7 (Now there were about twelve men in all.) 606
19:8 So Paul 607 entered 608 the synagogue 609 and spoke out fearlessly 610 for three months, addressing 611 and convincing 612 them about the kingdom of God. 613 19:9 But when 614 some were stubborn 615 and refused to believe, reviling 616 the Way 617 before the congregation, he left 618 them and took the disciples with him, 619 addressing 620 them every day 621 in the lecture hall 622 of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, 623 both Jews and Greeks, heard the word of the Lord. 624
19:11 God was performing extraordinary 625 miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body 626 were brought 627 to the sick, their diseases left them and the evil spirits went out of them. 628 19:13 But some itinerant 629 Jewish exorcists tried to invoke the name 630 of the Lord Jesus over those who were possessed by 631 evil spirits, saying, “I sternly warn 632 you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named 633 Sceva, a Jewish high priest, were doing this.) 634 19:15 But the evil spirit replied to them, 635 “I know about Jesus 636 and I am acquainted with 637 Paul, but who are you?” 638 19:16 Then the man who was possessed by 639 the evil spirit jumped on 640 them and beat them all into submission. 641 He prevailed 642 against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, 643 both Jews and Greeks; fear came over 644 them all, and the name of the Lord Jesus was praised. 645 19:18 Many of those who had believed came forward, 646 confessing and making their deeds known. 647 19:19 Large numbers 648 of those who had practiced magic 649 collected their books 650 and burned them up in the presence of everyone. 651 When 652 the value of the books was added up, it was found to total fifty thousand silver coins. 653 19:20 In this way the word of the Lord 654 continued to grow in power 655 and to prevail. 656
19:21 Now after all these things had taken place, 657 Paul resolved 658 to go to Jerusalem, 659 passing through Macedonia 660 and Achaia. 661 He said, 662 “After I have been there, I must also see Rome.” 663 19:22 So after sending 664 two of his assistants, 665 Timothy and Erastus, to Macedonia, 666 he himself stayed on for a while in the province of Asia. 667
19:23 At 668 that time 669 a great disturbance 670 took place concerning the Way. 671 19:24 For a man named Demetrius, a silversmith who made silver shrines 672 of Artemis, 673 brought a great deal 674 of business 675 to the craftsmen. 19:25 He gathered 676 these 677 together, along with the workmen in similar trades, 678 and said, “Men, you know that our prosperity 679 comes from this business. 19:26 And you see and hear that this Paul has persuaded 680 and turned away 681 a large crowd, 682 not only in Ephesus 683 but in practically all of the province of Asia, 684 by saying 685 that gods made by hands are not gods at all. 686 19:27 There is danger not only that this business of ours will come into disrepute, 687 but also that the temple of the great goddess Artemis 688 will be regarded as nothing, 689 and she whom all the province of Asia 690 and the world worship will suffer the loss of her greatness.” 691
19:28 When 692 they heard 693 this they became enraged 694 and began to shout, 695 “Great is Artemis 696 of the Ephesians!” 19:29 The 697 city was filled with the uproar, 698 and the crowd 699 rushed to the theater 700 together, 701 dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions. 19:30 But when Paul wanted to enter the public assembly, 702 the disciples would not let him. 19:31 Even some of the provincial authorities 703 who were his friends sent 704 a message 705 to him, urging him not to venture 706 into the theater. 19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. 707 19:33 Some of the crowd concluded 708 it was about 709 Alexander because the Jews had pushed him to the front. 710 Alexander, gesturing 711 with his hand, was wanting to make a defense 712 before the public assembly. 713 19:34 But when they recognized 714 that he was a Jew, they all shouted in unison, 715 “Great is Artemis 716 of the Ephesians!” for about two hours. 717 19:35 After the city secretary 718 quieted the crowd, he said, “Men of Ephesus, what person 719 is there who does not know that the city of the Ephesians is the keeper 720 of the temple of the great Artemis 721 and of her image that fell from heaven? 722 19:36 So because these facts 723 are indisputable, 724 you must keep quiet 725 and not do anything reckless. 726 19:37 For you have brought these men here who are neither temple robbers 727 nor blasphemers of our goddess. 728 19:38 If then Demetrius and the craftsmen who are with him have a complaint 729 against someone, the courts are open 730 and there are proconsuls; let them bring charges against one another there. 731 19:39 But if you want anything in addition, 732 it will have to be settled 733 in a legal assembly. 734 19:40 For 735 we are in danger of being charged with rioting 736 today, since there is no cause we can give to explain 737 this disorderly gathering.” 738 19:41 After 739 he had said 740 this, 741 he dismissed the assembly. 742
20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging 743 them and saying farewell, 744 he left to go to Macedonia. 745 20:2 After he had gone through those regions 746 and spoken many words of encouragement 747 to the believers there, 748 he came to Greece, 749 20:3 where he stayed 750 for three months. Because the Jews had made 751 a plot 752 against him as he was intending 753 to sail 754 for Syria, he decided 755 to return through Macedonia. 756 20:4 Paul 757 was accompanied by Sopater son of Pyrrhus from Berea, 758 Aristarchus and Secundus from Thessalonica, 759 Gaius 760 from Derbe, 761 and Timothy, as well as Tychicus and Trophimus from the province of Asia. 762 20:5 These had gone on ahead 763 and were waiting for us in Troas. 764 20:6 We 765 sailed away from Philippi 766 after the days of Unleavened Bread, 767 and within five days 768 we came to the others 769 in Troas, 770 where we stayed for seven days. 20:7 On the first day 771 of the week, when we met 772 to break bread, Paul began to speak 773 to the people, and because he intended 774 to leave the next day, he extended 775 his message until midnight. 20:8 (Now there were many lamps 776 in the upstairs room where we were meeting.) 777 20:9 A young man named Eutychus, who was sitting in the window, 778 was sinking 779 into a deep sleep while Paul continued to speak 780 for a long time. Fast asleep, 781 he fell down from the third story and was picked up dead. 20:10 But Paul went down, 782 threw himself 783 on the young man, 784 put his arms around him, 785 and said, “Do not be distressed, for he is still alive!” 786 20:11 Then Paul 787 went back upstairs, 788 and after he had broken bread and eaten, he talked with them 789 a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly 790 comforted.
20:13 We went on ahead 791 to the ship and put out to sea 792 for Assos, 793 intending 794 to take Paul aboard there, for he had arranged it this way. 795 He 796 himself was intending 797 to go there by land. 798 20:14 When he met us in Assos, 799 we took him aboard 800 and went to Mitylene. 801 20:15 We set sail 802 from there, and on the following day we arrived off Chios. 803 The next day we approached 804 Samos, 805 and the day after that we arrived at Miletus. 806 20:16 For Paul had decided to sail past Ephesus 807 so as not to spend time 808 in the province of Asia, 809 for he was hurrying 810 to arrive in Jerusalem, 811 if possible, 812 by the day of Pentecost. 20:17 From Miletus 813 he sent a message 814 to Ephesus, telling the elders of the church to come to him. 815
20:18 When they arrived, he said to them, “You yourselves know how I lived 816 the whole time I was with you, from the first day I set foot 817 in the province of Asia, 818 20:19 serving the Lord with all humility 819 and with tears, and with the trials that happened to me because of the plots 820 of the Jews. 20:20 You know that I did not hold back from proclaiming 821 to you anything that would be helpful, 822 and from teaching you publicly 823 and from house to house, 20:21 testifying 824 to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 825 20:22 And now, 826 compelled 827 by the Spirit, I am going to Jerusalem 828 without knowing what will happen to me there, 829 20:23 except 830 that the Holy Spirit warns 831 me in town after town 832 that 833 imprisonment 834 and persecutions 835 are waiting for me. 20:24 But I do not consider my life 836 worth anything 837 to myself, so that 838 I may finish my task 839 and the ministry that I received from the Lord Jesus, to testify to the good news 840 of God’s grace.
20:25 “And now 841 I know that none 842 of you among whom I went around proclaiming the kingdom 843 will see me 844 again. 20:26 Therefore I declare 845 to you today that I am innocent 846 of the blood of you all. 847 20:27 For I did not hold back from 848 announcing 849 to you the whole purpose 850 of God. 20:28 Watch out for 851 yourselves and for all the flock of which 852 the Holy Spirit has made you overseers, 853 to shepherd the church of God 854 that he obtained 855 with the blood of his own Son. 856 20:29 I know that after I am gone 857 fierce wolves 858 will come in among you, not sparing the flock. 20:30 Even from among your own group 859 men 860 will arise, teaching perversions of the truth 861 to draw the disciples away after them. 20:31 Therefore be alert, 862 remembering that night and day for three years I did not stop warning 863 each one of you with tears. 20:32 And now I entrust 864 you to God and to the message 865 of his grace. This message 866 is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired 867 no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine 868 provided for my needs and the needs of those who were with me. 20:35 By all these things, 869 I have shown you that by working in this way we must help 870 the weak, 871 and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” 872
20:36 When 873 he had said these things, he knelt down 874 with them all and prayed. 20:37 They all began to weep loudly, 875 and hugged 876 Paul and kissed him, 877 20:38 especially saddened 878 by what 879 he had said, that they were not going to see him 880 again. Then they accompanied 881 him to the ship.
21:1 After 882 we 883 tore ourselves away 884 from them, we put out to sea, 885 and sailing a straight course, 886 we came to Cos, 887 on the next day to Rhodes, 888 and from there to Patara. 889 21:2 We found 890 a ship crossing over to Phoenicia, 891 went aboard, 892 and put out to sea. 893 21:3 After we sighted Cyprus 894 and left it behind on our port side, 895 we sailed on to Syria and put in 896 at Tyre, 897 because the ship was to unload its cargo there. 21:4 After we located 898 the disciples, we stayed there 899 seven days. They repeatedly told 900 Paul through the Spirit 901 not to set foot 902 in Jerusalem. 903 21:5 When 904 our time was over, 905 we left and went on our way. All of them, with their wives and children, accompanied 906 us outside of the city. After 907 kneeling down on the beach and praying, 908 21:6 we said farewell 909 to one another. 910 Then 911 we went aboard the ship, and they returned to their own homes. 912 21:7 We continued the voyage from Tyre 913 and arrived at Ptolemais, 914 and when we had greeted the brothers, we stayed with them for one day. 21:8 On the next day we left 915 and came to Caesarea, 916 and entered 917 the house of Philip the evangelist, who was one of the seven, 918 and stayed with him. 21:9 (He had four unmarried 919 daughters who prophesied.) 920
21:10 While we remained there for a number of days, 921 a prophet named Agabus 922 came down from Judea. 21:11 He came 923 to us, took 924 Paul’s belt, 925 tied 926 his own hands and feet with it, 927 and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over 928 to the Gentiles.’” 21:12 When we heard this, both we and the local people 929 begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking 930 my heart? For I am ready not only to be tied up, 931 but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded, 932 we said no more except, 933 “The Lord’s will be done.” 934
21:15 After these days we got ready 935 and started up 936 to Jerusalem. 21:16 Some of the disciples from Caesarea 937 came along with us too, and brought us to the house 938 of Mnason of Cyprus, a disciple from the earliest times, 939 with whom we were to stay.
1 sn Iconium. See the note in 13:51.
2 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
3 sn See the note on synagogue in 6:9.
4 tn Or “that a large crowd.”
5 tn Or “who would not believe.”
6 tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”
7 tn The word “there” is not in the Greek text, but is implied.
8 sn The Lord testified to the message by granting the signs described in the following clause.
9 tn Grk “word.”
10 tn Here the context indicates the miraculous nature of the signs mentioned.
11 tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").
12 tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.
13 tn Grk “So there came about an attempt” 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.
14 tn On this verb see BDAG 1022 s.v. ὑβρίζω.
15 tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.
16 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
17 tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.
18 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.
map For location see JP1-E2; JP2-E2; JP3-E2.
19 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
map For location see JP1-E2; JP2-E2; JP3-E2.
20 tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.
21 tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.
22 tn Grk “And in.” 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.
23 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
map For location see JP1-E2; JP2-E2; JP3-E2.
24 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
25 tn Grk “lame from his mother’s womb” (an idiom).
sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.
26 tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.
27 tn Or “looked.”
28 tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”
29 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
30 tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.
31 tn Grk “they lifted up their voice” (an idiom).
32 tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.
33 tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”
sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.
34 tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.
35 sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
36 sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).
37 tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.
38 sn See the note on Zeus in the previous verse.
39 tn Or “oxen.”
40 tn Or “wreaths.”
sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.
41 tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.
42 sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.
43 tn The participle ἀκούσαντες (akousante") is taken temporally.
44 tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).
45 tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”
46 tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.
sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.
47 tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.
48 tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.
49 tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.
50 tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
51 tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.
52 tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.
53 tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.
54 tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.
55 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
56 tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”
57 sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).
58 tn The participle λέγοντες (legontes) is regarded as indicating means.
59 tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.
60 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
map For location see JP1-E2; JP2-E2; JP3-E2; JP4-E2.
61 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).
62 tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).
63 tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.
64 tn Grk “and entered”; the word “back” is not in the Greek text but is implied.
65 tn Grk “And on.” 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.
66 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.
map For location see JP1-E2; JP2-E2; JP3-E2.
67 sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.
map For location see JP1-E2; JP2-E2; JP3-E2.
68 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.
69 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
map For location see JP1-E2; JP2-E2; JP3-E2; JP4-E2.
70 tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”
71 sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”
72 sn This reference to the kingdom of God clearly refers to its future arrival.
73 tn Or “sufferings.”
74 sn Appointed elders. See Acts 20:17.
75 tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.
76 tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.
77 tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.
78 tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielqonte") has been translated as a finite verb due to requirements of contemporary English style.
79 sn Pamphylia was a province along the southern coast of Asia Minor.
80 tn Or “message.”
81 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
82 sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.
83 sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).
map For location see JP1-F2; JP2-F2; JP3-F2; JP4-F2.
84 tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.
85 tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.
86 tn Or “announced.”
87 sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.
88 sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.
89 tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton cronon) which is the case here.
90 tn Grk “no little (time)” (an idiom).
91 sn That is, they came down from Judea to Antioch in Syria.
92 tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.
sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.
93 tn Grk “no little argument and debate” (an idiom).
94 tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.
95 tn Grk “go up to,” but in this context a meeting is implied.
96 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
97 tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.
98 sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.
99 tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.
100 tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”
101 tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.
102 tn Or “announced.”
103 tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.
104 sn See the note on Pharisee in 5:34.
105 sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.
106 tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.
107 tn Or “keep.”
108 tn The translation for ἰδεῖν (idein) in this verse is given by BDAG 279-80 s.v. εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.
109 tn Or “discussion.” This term is repeated from v. 2.
110 tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”
111 sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.
112 tn Or “word.”
113 tn Or “of the good news.”
114 tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.
115 sn The expression who knows the heart means “who knows what people think.”
116 tn Or “has borne witness.”
117 sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.
118 tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”
119 tn Or “purifying.”
120 tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.
121 sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.
122 tn Or “forefathers”; Grk “fathers.”
123 tn Or “by.”
124 tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”
sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.
125 tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”
126 tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.
127 tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”
128 tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.
129 sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.
130 tn Or “reported,” “described.”
131 tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”
132 tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.
133 sn In the Greek text the expression “from among the Gentiles” is in emphatic position.
134 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
135 sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).
136 tn Grk “After these things.”
137 sn The first person pronoun I refers to God and his activity. It is God who is doing this.
138 tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).
139 tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.
140 tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.
141 tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.
142 tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).
sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.
143 tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.
144 sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.
145 sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.
146 sn An allusion to Isa 45:21.
147 tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.
148 tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).
149 tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).
150 tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.
151 tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).
sn Telling them to abstain. These restrictions are not on matters of salvation, but are given as acts of sensitivity to their Jewish brethren, as v. 21 makes clear. Another example of such sensitivity is seen in 1 Cor 10:14-11:1.
152 tn Or “polluted.”
153 sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).
154 tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.
155 tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.
156 sn See the note on synagogue in 6:9.
157 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
158 sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).
159 sn Antioch was a city in Syria (not Antioch in Pisidia).
map For location see JP1-F2; JP2-F2; JP3-F2; JP4-F2.
160 tn Grk “writing by their hand” (an idiom for sending a letter).
161 tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
162 tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.
163 tn Grk “to the brothers who are from the Gentiles.”
164 sn Antioch was a city in Syria (not Antioch in Pisidia).
165 tn Grk “and Syria,” but 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.
166 tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”
167 tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”
168 tn Grk “souls.”
169 tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”
170 tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.
171 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
172 tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”
173 tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.
174 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
175 tn This verb has been translated as an epistolary aorist.
176 sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.
177 tn Grk “by means of word” (an idiom for a verbal report).
178 tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.
179 tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”
180 tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.
181 tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.
sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and from blood).
182 tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.
183 tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.
184 tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).
185 tn Or “sent away.”
186 sn Antioch was a city in Syria (not Antioch in Pisidia).
187 tn Or “congregation” (referring to the group of believers).
188 tn Grk “read it.” The translation “read aloud” is used to indicate the actual practice of public reading; translating as “read” could be misunderstood to mean private, silent, or individual reading.
189 tn Grk “they”; the referent (the people) is specified in the translation for clarity.
190 tn Or “at its encouraging message.”
191 tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.
192 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.
193 tn The word “there” is not in the Greek text, but is implied.
194 tc A few
195 sn Antioch was a city in Syria (not Antioch in Pisidia).
196 sn This is a parenthetical note by the author.
197 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
198 tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.
199 tn See the note on the phrase “word of the Lord” in v. 35.
200 tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.
201 tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.
202 sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.
203 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.
204 tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”
205 tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.
206 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
207 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.
208 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),.
209 sn Strengthening. See Acts 14:22; 15:32; 18:23.
210 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.
map For location see JP1-E2; JP2-E2; JP3-E2.
211 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
map For location see JP1-E2; JP2-E2; JP3-E2.
212 tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.
213 tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”
214 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.
215 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
216 sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.
217 tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.
218 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.
219 tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.
220 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).
221 tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.
222 tn Or “who lived in the area.”
223 tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).
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.
224 tn Or “cities.”
225 tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”
226 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
227 tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.
228 tn Or “observe” or “follow.”
229 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
230 sn Phrygia was a district in central Asia Minor west of Pisidia.
231 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.
232 tn Or “forbidden.”
233 tn Or “word.”
234 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.
235 tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.
236 sn Mysia was a province in northwest Asia Minor.
237 sn Bithynia was a province in northern Asia Minor northeast of Mysia.
238 tn Or “permit”; see BDAG 269 s.v. ἐάω 1.
239 tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.
240 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.
241 sn Mysia was a province in northwest Asia Minor.
242 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.
243 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.
244 tn The word “there” is not in the Greek text, but is implied.
245 tn The participle λέγων (legwn) is redundant and has not been translated.
246 tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.
247 sn Macedonia was the Roman province of Macedonia in Greece.
248 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
249 tn Grk “sought.”
250 sn Macedonia was the Roman province of Macedonia in Greece.
251 tn Or “summoned.”
252 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.”
253 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.
254 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.”
255 sn Samothrace is an island in the northern part of the Aegean Sea.
256 sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.
257 map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
258 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.
259 sn Macedonia was the Roman province of Macedonia in Greece.
260 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).
261 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.
262 tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.
263 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).
264 tn The word “there” is not in the Greek text, but is implied.
265 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.
266 tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.
267 sn Thyatira was a city in the province of Lydia in Asia Minor.
268 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.
269 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.”
sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).
270 tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.
271 tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.
272 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.’”
273 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.”
274 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.
275 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.
276 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.
277 tn Or “masters.”
278 tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.
279 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.
280 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.”
281 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.
282 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.
283 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.
284 tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.
285 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
286 tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.
287 tn Or “masters.”
288 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.
289 tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.
290 tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.
291 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.
292 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.”
293 tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.
294 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.
295 tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
296 tn Or “acknowledge.”
297 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).
298 tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.
299 tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.
300 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).
301 tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
302 tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).
303 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.”
304 tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.
305 tn Or “prison.”
306 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.
307 tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.
308 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).
309 tn The words “the rest of” are not in the Greek text, but are implied.
310 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.
311 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.
312 tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.
313 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).
314 tn Or “thought.”
315 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.
316 sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
317 tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.
318 tn Or “and prostrated himself.”
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.
319 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.
320 tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.
321 tn Grk “said.”
322 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.
323 tc The majority of
324 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.
325 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.
326 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.
327 tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.
328 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.”
329 tn Here καί (kai) has been translated as “then” to indicate the logical sequence.
330 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.
331 tn Or “immediately.”
332 tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.
333 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.
334 tn Or “he was overjoyed.”
335 tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.
336 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.
337 tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.
338 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.
339 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.”
340 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.
341 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.
342 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.
343 tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.
344 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.
345 tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
346 tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.
347 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.
348 tn L&N 28.71 has “send us away secretly” for this verse.
349 tn Grk “But they.”
350 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.
351 tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.
352 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.
353 tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.
354 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.
355 tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.
356 tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.
357 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
358 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).
359 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
360 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.
map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
361 sn See the note on synagogue in 6:9.
362 tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
363 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.
364 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
365 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.
366 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.
367 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.
368 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. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.
369 tn Or “convinced.”
370 tn Or “a large crowd.”
371 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).
372 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).
373 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).
374 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.”
375 tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.
376 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.
377 sn The attack took place at Jason’s house because this was probably the location of the new house church.
378 tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.
379 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.”
380 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).
381 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.).
382 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.
383 tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).
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.
384 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.
385 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.
386 tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).
387 tn The word “named” is not in the Greek text, but is supplied for clarity.
388 sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.
389 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.
390 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.’”
391 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.
392 tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.
393 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.
394 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.
map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
395 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.
396 sn See the note on synagogue in 6:9.
397 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
398 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.
399 sn Thessalonica was a city in Macedonia (modern Salonica).
map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
400 tn Or “willingly,” “readily”; Grk “with all eagerness.”
401 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.
402 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
403 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
404 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).
405 tn Or “respected.”
406 sn Thessalonica was a city in Macedonia (modern Salonica).
407 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.
408 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.
409 tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.
sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.
410 tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.
411 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).
412 tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
413 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
414 sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
415 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
416 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.”
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.
417 tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.
418 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.
419 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.
420 sn See the note on synagogue in 6:9.
421 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
422 sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300
423 sn A Stoic was a follower of the philosophy founded by Zeno (342-270
424 tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.
425 tn Grk “saying.”
426 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.”
427 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.
428 sn This is a parenthetical note by the author.
429 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
430 tn Or “to the council of the Areopagus.” See also the term in v. 22.
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.
431 tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”
432 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.
433 tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.
434 tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”
435 sn This is a parenthetical note by the author. The reference to newness may be pejorative.
436 tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.
437 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.
438 tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”
439 tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).
440 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”).
441 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.
442 tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.
443 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.
444 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.
445 tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”
446 tn Grk “he himself gives to all [people] life and breath and all things.”
447 sn The one man refers to Adam (the word “man” is understood).
448 tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”
449 tn Grk “to live over all the face of the earth.”
450 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.
451 tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.
452 tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.
453 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.
454 tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.
455 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.’”
456 sn This quotation is from Aratus (ca. 310-245
457 tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.
458 tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.
459 tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.
460 tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).
461 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.
462 tn Or “has deliberately paid no attention to.”
463 tn Or “times when people did not know.”
464 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
465 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.
466 tn Or “fixed.”
467 sn The world refers to the whole inhabited earth.
468 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.”
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).
469 tn The participle ἀναστήσας (anasthsa") indicates means here.
470 tn The participle ἀκούσαντες (akousante") has been taken temporally.
471 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”).
472 tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.
473 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).
474 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.
475 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.
476 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.
477 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.
478 tn Grk “After these things.”
479 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
480 tn Or “Paul left.”
481 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
482 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.
483 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.
484 tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
485 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.
486 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
487 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
488 tn Or “to leave.”
489 map For location see JP4-A1.
490 tn Or “went to.”
491 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.
492 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).
493 sn This is a parenthetical note by the author.
494 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.
495 sn See the note on synagogue in 6:9.
496 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.
497 tn Grk “came down.”
498 sn Macedonia was the Roman province of Macedonia in Greece.
499 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.
500 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.”
501 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.
502 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.
503 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.
504 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.”
505 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).
506 tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”
507 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
508 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.
509 tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.
510 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.
511 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).
512 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.
513 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.
514 tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”
515 tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).
516 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.
517 tn Or “injure.”
518 tn The word “there” is not in the Greek text, but is implied.
519 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”).
520 sn Gallio was proconsul of Achaia from
521 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
522 sn Achaia was a Roman province created in 146
523 tn Grk “with one accord.”
524 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.
525 tn Or “inciting.”
526 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.
527 tn Grk “about to open his mouth” (an idiom).
528 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).”
529 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.”
530 tn Grk “accepting your complaint, O Jews.”
531 tn Or “dispute.”
532 tn Grk “see to it” (an idiom).
533 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
534 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.
535 sn See the note on the term judgment seat in 18:12.
536 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.
537 tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
538 sn See the note on the term judgment seat in 18:12.
539 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.
540 tn The participle προσμείνας (prosmeina") is taken temporally.
541 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
542 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.
543 tn Grk “Syria, and with him.”
544 sn See the note on Aquila in 18:2.
545 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.
546 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).
547 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.
548 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.
549 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.
550 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
551 tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
552 tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
553 sn See the note on synagogue in 6:9.
554 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.
555 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.
556 tn Or “but took leave of.”
557 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.
558 tn Or “will return.”
559 tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.
560 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.
561 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.”
562 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.
563 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.
564 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.
565 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.
566 tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.
567 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.
568 sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.
569 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
570 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.
571 tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”
572 tn Or “had been taught.”
573 tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).
574 tn Grk “the things.”
575 tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.
576 tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).
577 sn See the note on synagogue in 6:9.
578 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.
579 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.”
580 tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.
581 sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27
582 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.
583 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.
584 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.
585 tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”
586 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.
587 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.
588 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.
589 tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
590 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
591 tn Or “interior.”
592 tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”
593 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
594 tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
595 tn The word “there” is not in the Greek text but is implied.
596 tn The participle πιστεύσαντες (pisteusante") is taken temporally.
597 tn Grk “they [said] to him” (the word “said” is implied in the Greek text).
598 tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.
599 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
600 tn Grk “they said.”
601 sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).
602 tn Or “laid.”
603 sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.
604 tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.
605 tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.
606 sn This is a parenthetical note by the author.
607 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
608 tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
609 sn See the note on synagogue in 6:9.
610 tn Or “boldly.”
611 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
612 tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”
613 sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.
614 tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.
615 tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.
616 tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”
617 sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).
618 tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.
619 tn The words “with him” are not in the Greek text, but are implied.
620 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
621 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
622 tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”
623 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.
sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.
624 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
625 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”
626 tn Or “skin” (the outer surface of the body).
627 tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).
628 tn The words “of them” are not in the Greek text, but are implied.
629 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”
630 tn Grk “to name the name.”
631 tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.
632 sn The expression I sternly warn you means “I charge you as under oath.”
633 tn Grk “a certain Sceva.”
634 sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.
635 tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
636 tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.
637 tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).
638 sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.
639 tn Grk “in whom the evil spirit was.”
640 tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”
641 tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.
642 tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”
643 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
644 tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”
645 tn Or “exalted.”
646 tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.
647 tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”
sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.
648 tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.
649 tn On this term see BDAG 800 s.v. περίεργος 2.
650 tn Or “scrolls.”
651 tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”
652 tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
653 tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).
654 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
655 tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).
656 sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.
657 tn Grk “all these things had been fulfilled.”
658 tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”
659 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
660 sn Macedonia was the Roman province of Macedonia in Greece.
661 sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.
662 tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.
663 sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.
map For location see JP4-A1.
664 tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).
665 tn Grk “two of those who ministered to him.”
666 sn Macedonia was the Roman province of Macedonia in Greece.
667 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.
668 tn Grk “There happened at that time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Instead the verb “took place” has been supplied in the translation.
669 tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”
670 tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).
671 sn The Way refers to the Christian movement (Christianity).
672 tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”
673 sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
674 tn Grk “brought not a little business” (an idiom).
675 sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.
676 tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.
677 tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.
678 sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.
679 tn Another possible meaning is “that this business is an easy way for us to earn a living.”
680 tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.
681 tn Or “misled.”
682 tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”
683 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
684 tn Grk “Asia”; see the note on this word in v. 22.
685 tn The participle λέγων (legwn) has been regarded as indicating instrumentality.
686 tn The words “at all” are not in the Greek text but are implied.
sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.
687 tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”
688 sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
689 tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”
690 tn Grk “Asia”; see the note on this word in v. 22.
691 tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”
sn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.
692 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.
693 tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.
694 tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).
695 tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.
696 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
697 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
698 tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”
699 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
700 sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.
701 tn Grk “to the theater with one accord.”
702 tn Or “enter the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”
703 tn Grk “Asiarchs” (high-ranking officials of the province of Asia).
704 tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.
705 tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
706 tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.
707 tn Or “had assembled.”
708 tn Or “Some of the crowd gave instructions to.”
709 tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.
710 tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”
711 tn Or “motioning.”
712 sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.
713 tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”
714 tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.
715 tn Grk “[they shouted] with one voice from all of them” (an idiom).
716 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).
717 sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.
718 tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.
719 tn This is a generic use of ἄνθρωπος (anqrwpo").
720 tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.
721 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
722 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.
723 tn Grk “these things.”
724 tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”
725 tn Grk “it is necessary that you be quiet.”
726 tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.
727 tn Or perhaps, “desecrators of temples.”
728 sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.
729 tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”
730 tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”
731 tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.
732 tn Or “anything more than this.”
733 tn Or “resolved.”
734 tn Or “in a legal meeting of the citizens.” L&N 30.81 has “ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται ‘it will have to be settled in a legal meeting of the citizens’ Ac 19:39.” This meeting took place three times a year.
735 tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.
736 tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.
737 tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.
738 tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”
739 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.
740 tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.
741 tn Grk “these things.”
742 sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.
743 tn Or “exhorting.”
744 tn Or “and taking leave of them.”
745 sn Macedonia was the Roman province of Macedonia in Greece.
746 tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.
747 tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.
748 tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.
749 tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).
750 tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”
751 tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”
752 sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).
753 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
754 tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.
755 tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”
756 sn Macedonia was the Roman province of Macedonia in Greece.
757 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
758 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.
map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
759 tn Grk “of the Thessalonians.”
map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
760 tn Grk “and Gaius,” but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
761 sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.
map For location see JP1-E2; JP2-E2; JP3-E2.
762 tn Grk “the Asians Tychicus and Trophimus.” In the NT “Asia” always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
763 tn Grk “These, having gone on ahead, were waiting.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
764 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.
765 sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
766 map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
767 sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).
768 tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”
769 tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.
770 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).
771 sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).
772 tn Or “assembled.”
773 tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.
774 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
775 tn Or “prolonged.”
776 tn More commonly λαμπάς (lampa") means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”
777 sn This is best taken as a parenthetical note by the author.
778 tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).
779 tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.
780 tn The participle διαλεγομένου (dialegomenou) has been taken temporally.
781 tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”
782 tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
783 tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”
784 tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.
785 tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.
786 tn Grk “for his life is in him” (an idiom).
787 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
788 tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.
789 tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.
790 tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”
791 tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
792 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.”
793 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
794 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
795 tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”
796 tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”
797 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
798 tn Or “there on foot.”
799 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
800 tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
801 sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.
802 tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.
803 tn Or “offshore from Chios.”
sn Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.
804 tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near – ‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”
805 sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.
806 sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).
807 map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.
808 tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”
809 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.
810 tn Or “was eager.”
811 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
812 tn Grk “if it could be to him” (an idiom).
813 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
814 tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
815 tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”
816 tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.
817 tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”
818 tn Grk “Asia”; see the note on this word in v. 16.
819 sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.
820 sn These plots are mentioned in Acts 9:24; 20:13.
821 tn Or “declaring.”
822 tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.
823 tn Or “openly.”
824 tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”
825 tc Several
sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.
826 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
827 tn Grk “bound.”
828 sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).
829 tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”
830 tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”
831 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).
832 tn The Greek text here reads κατὰ πόλιν (kata polin).
833 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
834 tn Grk “bonds.”
835 tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.
836 tn Grk “soul.”
837 tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”
838 tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”
839 tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.
840 tn Or “to the gospel.”
841 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
842 tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.
843 sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.
844 tn Grk “will see my face” (an idiom for seeing someone in person).
845 tn Or “testify.”
846 tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).
sn I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.
847 tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.
848 tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”
849 tn Or “proclaiming,” “declaring.”
850 tn Or “plan.”
851 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
852 tn Grk “in which.”
853 tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.
854 tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì74 A C* D E Ψ 33 1739 al co), while the majority of the later minuscule
855 tn Or “acquired.”
856 tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.
sn That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ’s death (the other is in Luke 22:19).
857 tn Grk “after my departure.”
858 tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.
859 tn Grk “from among yourselves.”
860 tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.
861 tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”
sn These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.
862 tn Or “be watchful.”
863 tn Or “admonishing.”
864 tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”
865 tn Grk “word.”
866 tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.
867 tn Traditionally, “coveted.” BDAG 371 s.v. ἐπιθυμέω 1 has “to have a strong desire to do or secure someth., desire, long for w. gen. of the thing desired…silver, gold, clothing Ac 20:33.” The traditional term “covet” is not in common usage and difficult for many modern English readers to understand. The statement affirms Paul’s integrity. He was not doing this for personal financial gain.
868 tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.
869 sn The expression By all these things means “In everything I did.”
870 tn Or “must assist.”
871 tn Or “the sick.” See Eph 4:28.
872 sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.
873 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.
874 tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.
875 tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).
876 tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).
877 sn The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.
878 tn Or “pained.”
879 tn Grk “by the word that he had said.”
880 tn Grk “to see his face” (an idiom for seeing someone in person).
881 tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”
882 tn Grk “It happened that when.” 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. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).
883 sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
884 tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”
885 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.”
886 tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”
887 sn Cos was an island in the Aegean Sea.
888 sn Rhodes was an island off the southwestern coast of Asia Minor.
889 sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).
890 tn Grk “and finding.” The participle εὑρόντες (Jeuronte") 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 in the translation.
891 sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.
892 tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.
893 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.”
894 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
895 sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.
896 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’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”
897 sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.
map For location see Map1-A2; Map2-G2; Map4-A1; JP3-F3; JP4-F3.
898 tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.
899 tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”
900 tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.
901 sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.
902 tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.
903 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
904 tn Grk “It happened that when.” 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.
905 tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”
906 tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.
907 tn Grk “city, 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.
908 sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.
909 tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”
910 sn These words are part of v. 5 in the standard critical Greek text.
911 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.
912 tn Grk “to their own”; the word “homes” is implied.
913 sn Tyre was a city and seaport on the coast of Phoenicia.
914 sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.
915 tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.
916 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 another 40 mi (65 km).
map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
917 tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.
918 sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).
919 tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).
920 sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).
921 tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”
922 sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.
923 tn Grk “And coming.” 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 participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
924 tn Grk “and taking.” 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. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.
925 sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).
926 tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.
927 tn The words “with it” are not in the Greek text, but are implied.
928 tn Grk “and will deliver him over into the hands of” (a Semitic idiom).
sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).
929 tn Or “the people there.”
930 tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).
931 tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.
932 tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.
933 tn Grk “we became silent, saying.”
934 sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.
935 tn Or “we made preparations.”
936 tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.
sn In colloquial speech Jerusalem was always said to be “up” from any other location in Palestine. The group probably covered the 65 mi (105 km) in two days using horses. Their arrival in Jerusalem marked the end of Paul’s third missionary journey.
937 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.
map For location see Map2-C1; Map4-B3; Map5-F2; Map7-A1; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
938 tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).
939 tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”