16:1 He also came to Derbe 1 and to Lystra. 2 A disciple 3 named Timothy was there, the son of a Jewish woman who was a believer, 4 but whose father was a Greek. 5 16:2 The brothers in Lystra 6 and Iconium 7 spoke well 8 of him. 9 16:3 Paul wanted Timothy 10 to accompany him, and he took 11 him and circumcised 12 him because of the Jews who were in those places, 13 for they all knew that his father was Greek. 14 16:4 As they went through the towns, 15 they passed on 16 the decrees that had been decided on by the apostles and elders in Jerusalem 17 for the Gentile believers 18 to obey. 19 16:5 So the churches were being strengthened in the faith and were increasing in number every day. 20
16:6 They went through the region of Phrygia 21 and Galatia, 22 having been prevented 23 by the Holy Spirit from speaking the message 24 in the province of Asia. 25 16:7 When they came to 26 Mysia, 27 they attempted to go into Bithynia, 28 but the Spirit of Jesus did not allow 29 them to do this, 30 16:8 so they passed through 31 Mysia 32 and went down to Troas. 33 16:9 A 34 vision appeared to Paul during the night: A Macedonian man was standing there 35 urging him, 36 “Come over 37 to Macedonia 38 and help us!” 16:10 After Paul 39 saw the vision, we attempted 40 immediately to go over to Macedonia, 41 concluding that God had called 42 us to proclaim the good news to them.
16:11 We put out to sea 43 from Troas 44 and sailed a straight course 45 to Samothrace, 46 the next day to Neapolis, 47 16:12 and from there to Philippi, 48 which is a leading city of that district 49 of Macedonia, 50 a Roman colony. 51 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 52 and began to speak 53 to the women 54 who had assembled there. 55 16:14 A 56 woman named Lydia, a dealer in purple cloth 57 from the city of Thyatira, 58 a God-fearing woman, listened to us. 59 The Lord opened her heart to respond 60 to what Paul was saying. 16:15 After she and her household were baptized, she urged us, 61 “If 62 you consider me to be a believer in the Lord, 63 come and stay in my house.” And she persuaded 64 us.
16:16 Now 65 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. 66 She 67 brought her owners 68 a great profit by fortune-telling. 69 16:17 She followed behind Paul and us and kept crying out, 70 “These men are servants 71 of the Most High God, who are proclaiming to you the way 72 of salvation.” 73 16:18 She continued to do this for many days. But Paul became greatly annoyed, 74 and turned 75 and said to the spirit, “I command you in the name of Jesus Christ 76 to come out of her!” And it came out of her at once. 77 16:19 But when her owners 78 saw their hope of profit 79 was gone, they seized 80 Paul and Silas and dragged 81 them into the marketplace before the authorities. 16:20 When 82 they had brought them 83 before the magistrates, they said, “These men are throwing our city into confusion. 84 They are 85 Jews 16:21 and are advocating 86 customs that are not lawful for us to accept 87 or practice, 88 since we are 89 Romans.”
16:22 The crowd joined the attack 90 against them, and the magistrates tore the clothes 91 off Paul and Silas 92 and ordered them to be beaten with rods. 93 16:23 After they had beaten them severely, 94 they threw them into prison and commanded 95 the jailer to guard them securely. 16:24 Receiving such orders, he threw them in the inner cell 96 and fastened their feet in the stocks. 97
16:25 About midnight Paul and Silas were praying 98 and singing hymns to God, 99 and the rest of 100 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 101 of all the prisoners came loose. 16:27 When the jailer woke up 102 and saw the doors of the prison standing open, 103 he drew his sword and was about to kill himself, 104 because he assumed 105 the prisoners had escaped. 16:28 But Paul called out loudly, 106 “Do not harm yourself, 107 for we are all here!” 16:29 Calling for lights, the jailer 108 rushed in and fell down 109 trembling at the feet of Paul and Silas. 16:30 Then he brought them outside 110 and asked, “Sirs, what must 111 I do to be saved?” 16:31 They replied, 112 “Believe 113 in the Lord Jesus 114 and you will be saved, you and your household.” 16:32 Then 115 they spoke the word of the Lord 116 to him, along with all those who were in his house. 16:33 At 117 that hour of the night he took them 118 and washed their wounds; 119 then 120 he and all his family 121 were baptized right away. 122 16:34 The jailer 123 brought them into his house and set food 124 before them, and he rejoiced greatly 125 that he had come to believe 126 in God, together with his entire household. 127 16:35 At daybreak 128 the magistrates 129 sent their police officers, 130 saying, “Release those men.” 16:36 The jailer reported these words to Paul, saying, 131 “The magistrates have sent orders 132 to release you. So come out now and go in peace.” 133 16:37 But Paul said to the police officers, 134 “They had us beaten in public 135 without a proper trial 136 – even though we are Roman citizens 137 – and they threw us 138 in prison. And now they want to send us away 139 secretly? Absolutely not! They 140 themselves must come and escort us out!” 141 16:38 The police officers reported these words to the magistrates. They were frightened when they heard Paul and Silas 142 were Roman citizens 143 16:39 and came 144 and apologized to them. After 145 they brought them out, they asked them repeatedly 146 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 147 departed.
17:1 After they traveled through 148 Amphipolis 149 and Apollonia, 150 they came to Thessalonica, 151 where there was a Jewish synagogue. 152 17:2 Paul went to the Jews in the synagogue, 153 as he customarily did, and on three Sabbath days he addressed 154 them from the scriptures, 17:3 explaining and demonstrating 155 that the Christ 156 had to suffer and to rise from the dead, 157 saying, 158 “This Jesus I am proclaiming to you is the Christ.” 159 17:4 Some of them were persuaded 160 and joined Paul and Silas, along with a large group 161 of God-fearing Greeks 162 and quite a few 163 prominent women. 17:5 But the Jews became jealous, 164 and gathering together some worthless men from the rabble in the marketplace, 165 they formed a mob 166 and set the city in an uproar. 167 They attacked Jason’s house, 168 trying to find Paul and Silas 169 to bring them out to the assembly. 170 17:6 When they did not find them, they dragged 171 Jason and some of the brothers before the city officials, 172 screaming, “These people who have stirred up trouble 173 throughout the world 174 have come here too, 17:7 and 175 Jason has welcomed them as guests! They 176 are all acting against Caesar’s 177 decrees, saying there is another king named 178 Jesus!” 179 17:8 They caused confusion among 180 the crowd and the city officials 181 who heard these things. 17:9 After 182 the city officials 183 had received bail 184 from Jason and the others, they released them.
17:10 The brothers sent Paul and Silas off to Berea 185 at once, during the night. When they arrived, 186 they went to the Jewish synagogue. 187 17:11 These Jews 188 were more open-minded 189 than those in Thessalonica, 190 for they eagerly 191 received 192 the message, examining 193 the scriptures carefully every day 194 to see if these things were so. 17:12 Therefore many of them believed, along with quite a few 195 prominent 196 Greek women and men. 17:13 But when the Jews from Thessalonica 197 heard that Paul had also proclaimed the word of God 198 in Berea, 199 they came there too, inciting 200 and disturbing 201 the crowds. 17:14 Then the brothers sent Paul away to the coast 202 at once, but Silas and Timothy remained in Berea. 203 17:15 Those who accompanied Paul escorted him as far as Athens, 204 and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. 205
17:16 While Paul was waiting for them in Athens, 206 his spirit was greatly upset 207 because he saw 208 the city was full of idols. 17:17 So he was addressing 209 the Jews and the God-fearing Gentiles 210 in the synagogue, 211 and in the marketplace every day 212 those who happened to be there. 17:18 Also some of the Epicurean 213 and Stoic 214 philosophers were conversing 215 with him, and some were asking, 216 “What does this foolish babbler 217 want to say?” Others said, “He seems to be a proclaimer of foreign gods.” 218 (They said this because he was proclaiming the good news about Jesus and the resurrection.) 219 17:19 So they took Paul and 220 brought him to the Areopagus, 221 saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things 222 to our ears, so we want to know what they 223 mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time 224 in nothing else than telling 225 or listening to something new.) 226
17:22 So Paul stood 227 before the Areopagus and said, “Men of Athens, I see that you are very religious 228 in all respects. 229 17:23 For as I went around and observed closely your objects of worship, 230 I even found an altar with this inscription: 231 ‘To an unknown god.’ Therefore what you worship without knowing it, 232 this I proclaim to you. 17:24 The God who made the world and everything in it, 233 who is 234 Lord of heaven and earth, does not live in temples made by human hands, 235 17:25 nor is he served by human hands, as if he needed anything, 236 because he himself gives life and breath and everything to everyone. 237 17:26 From one man 238 he made every nation of the human race 239 to inhabit the entire earth, 240 determining their set times 241 and the fixed limits of the places where they would live, 242 17:27 so that they would search for God and perhaps grope around 243 for him and find him, 244 though he is 245 not far from each one of us. 17:28 For in him we live and move about 246 and exist, as even some of your own poets have said, ‘For we too are his offspring.’ 247 17:29 So since we are God’s offspring, we should not think the deity 248 is like gold or silver or stone, an image 249 made by human 250 skill 251 and imagination. 252 17:30 Therefore, although God has overlooked 253 such times of ignorance, 254 he now commands all people 255 everywhere to repent, 256 17:31 because he has set 257 a day on which he is going to judge the world 258 in righteousness, by a man whom he designated, 259 having provided proof to everyone by raising 260 him from the dead.”
17:32 Now when they heard about 261 the resurrection from the dead, some began to scoff, 262 but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. 263 17:34 But some people 264 joined him 265 and believed. Among them 266 were Dionysius, who was a member of the Areopagus, 267 a woman 268 named Damaris, and others with them.
18:1 After this 269 Paul 270 departed from 271 Athens 272 and went to Corinth. 273
1 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.
2 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.
3 tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.
4 tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”
5 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.
6 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
7 sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.
8 tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.
9 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.
10 tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.
11 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).
12 tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.
13 tn Or “who lived in the area.”
14 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.
15 tn Or “cities.”
16 tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”
17 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
18 tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.
19 tn Or “observe” or “follow.”
20 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
21 sn Phrygia was a district in central Asia Minor west of Pisidia.
22 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.
23 tn Or “forbidden.”
24 tn Or “word.”
25 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.
26 tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.
27 sn Mysia was a province in northwest Asia Minor.
28 sn Bithynia was a province in northern Asia Minor northeast of Mysia.
29 tn Or “permit”; see BDAG 269 s.v. ἐάω 1.
30 tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.
31 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.
32 sn Mysia was a province in northwest Asia Minor.
33 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.
34 tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
35 tn The word “there” is not in the Greek text, but is implied.
36 tn The participle λέγων (legwn) is redundant and has not been translated.
37 tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.
38 sn Macedonia was the Roman province of Macedonia in Greece.
39 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
40 tn Grk “sought.”
41 sn Macedonia was the Roman province of Macedonia in Greece.
42 tn Or “summoned.”
43 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.”
44 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.
45 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.”
46 sn Samothrace is an island in the northern part of the Aegean Sea.
47 sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.
48 map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
49 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.
50 sn Macedonia was the Roman province of Macedonia in Greece.
51 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).
52 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.
53 tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.
54 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).
55 tn The word “there” is not in the Greek text, but is implied.
56 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.
57 tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.
58 sn Thyatira was a city in the province of Lydia in Asia Minor.
59 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.
60 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).
61 tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.
62 tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.
63 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.’”
64 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.”
65 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.
66 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.
67 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.
68 tn Or “masters.”
69 tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.
70 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.
71 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.”
72 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.
73 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.
74 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.
75 tn Grk “and turning.” The participle ἐπιστρέψας (epistreya") has been translated as a finite verb due to requirements of contemporary English style.
76 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
77 tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.
78 tn Or “masters.”
79 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.
80 tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.
81 tn On the term ἕλκω ({elkw) see BDAG 318 s.v. 1.
82 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.
83 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.”
84 tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.
85 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.
86 tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
87 tn Or “acknowledge.”
88 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).
89 tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.
90 tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepesth) in this verse.
91 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).
92 tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
93 tn The infinitive ῥαβδίζειν (rJabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω).
94 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.”
95 tn Grk “commanding.” The participle παραγγείλαντες (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.
96 tn Or “prison.”
97 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.
98 tn Grk “praying, were singing.” The participle προσευχόμενοι (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.
99 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).
100 tn The words “the rest of” are not in the Greek text, but are implied.
101 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.
102 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.
103 tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.
104 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).
105 tn Or “thought.”
106 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.
107 sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
108 tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.
109 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.
110 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.
111 tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.
112 tn Grk “said.”
113 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.
114 tc The majority of
115 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.
116 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.
117 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.
118 tn Grk “taking them…he washed.” The participle παραλαβών (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.
119 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.”
120 tn Here καί (kai) has been translated as “then” to indicate the logical sequence.
121 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.
122 tn Or “immediately.”
123 tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.
124 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.
125 tn Or “he was overjoyed.”
126 tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.
127 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.
128 tn The translation “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.
129 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.
130 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.”
131 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.
132 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.
133 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.
134 tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.
135 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.
136 tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
137 tn The participle ὑπάρχοντας (Juparconta") has been translated as a concessive adverbial participle.
138 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.
139 tn L&N 28.71 has “send us away secretly” for this verse.
140 tn Grk “But they.”
141 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.
142 tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.
143 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.
144 tn Grk “and coming, they apologized.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.
145 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.
146 tn The verb ἐρώτων (erwtwn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.
147 tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.
148 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
149 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).
150 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
151 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.
152 sn See the note on synagogue in 6:9.
153 tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
154 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.
155 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
156 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.
157 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.
158 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.
159 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.
160 tn Or “convinced.”
161 tn Or “a large crowd.”
162 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).
163 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).
164 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).
165 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.”
166 tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.
167 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.
168 sn The attack took place at Jason’s house because this was probably the location of the new house church.
169 tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.
170 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.”
171 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).
172 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.).
173 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.
174 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.
175 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.
176 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.
177 tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).
178 tn The word “named” is not in the Greek text, but is supplied for clarity.
179 sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.
180 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.
181 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.’”
182 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.
183 tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.
184 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.
185 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.
186 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.
187 sn See the note on synagogue in 6:9.
188 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
189 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.
190 sn Thessalonica was a city in Macedonia (modern Salonica).
map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.
191 tn Or “willingly,” “readily”; Grk “with all eagerness.”
192 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.
193 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
194 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
195 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).
196 tn Or “respected.”
197 sn Thessalonica was a city in Macedonia (modern Salonica).
198 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.
199 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.
200 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.
201 tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.
202 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).
203 tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
204 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
205 sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
206 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
207 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.
208 tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.
209 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.
210 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.
211 sn See the note on synagogue in 6:9.
212 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
213 sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300
214 sn A Stoic was a follower of the philosophy founded by Zeno (342-270
215 tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.
216 tn Grk “saying.”
217 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.”
218 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.
219 sn This is a parenthetical note by the author.
220 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
221 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.
222 tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”
223 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.
224 tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.
225 tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”
226 sn This is a parenthetical note by the author. The reference to newness may be pejorative.
227 tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.
228 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.
229 tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”
230 tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).
231 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”).
232 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.
233 tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.
234 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.
235 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.
236 tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”
237 tn Grk “he himself gives to all [people] life and breath and all things.”
238 sn The one man refers to Adam (the word “man” is understood).
239 tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”
240 tn Grk “to live over all the face of the earth.”
241 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.
242 tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.
243 tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.
244 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.
245 tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.
246 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.’”
247 sn This quotation is from Aratus (ca. 310-245
248 tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.
249 tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.
250 tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.
251 tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).
252 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.
253 tn Or “has deliberately paid no attention to.”
254 tn Or “times when people did not know.”
255 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
256 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.
257 tn Or “fixed.”
258 sn The world refers to the whole inhabited earth.
259 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).
260 tn The participle ἀναστήσας (anasthsa") indicates means here.
261 tn The participle ἀκούσαντες (akousante") has been taken temporally.
262 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”).
263 tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.
264 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).
265 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.
266 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.
267 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.
268 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.
269 tn Grk “After these things.”
270 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
271 tn Or “Paul left.”
272 map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.
273 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.