Acts 11-19

New English Translation

Footnotes

1. Acts 11:1 tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.
2. Acts 11:1 tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”
3. Acts 11:2 tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.
4. Acts 11:2 tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).
5. Acts 11:3 tn Or “You were a guest in the home of” (according to L&N 23.12).
6. Acts 11:3 tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.
7. Acts 11:4 tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.
8. Acts 11:5 tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.
9. Acts 11:5 tn Or “coming down.”
10. Acts 11:5 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
11. Acts 11:6 tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.
12. Acts 11:6 tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate.
13. Acts 11:6 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
14. Acts 11:7 tn Or “kill.” Traditionally θῦσον (thuson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
15. Acts 11:8 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akathartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.
16. Acts 11:9 tn Or “declare.” The wording matches Acts 10:15.
17. Acts 11:11 tn Grk “And behold.”
18. Acts 11:11 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.
19. Acts 11:11 tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epestēsan) here.
20. Acts 11:11 tn The word “staying” is not in the Greek text but is implied.
21. Acts 11:12 sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.
22. Acts 11:14 tn Grk “words” (ῥήματα, rhēmata), but in this context the overall message is meant rather than the individual words.
23. Acts 11:15 tn Or “came down on.”
24. Acts 11:15 tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.
25. Acts 11:15 sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.
26. Acts 11:16 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 (rhēma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 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.
27. Acts 11:16 tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.
28. Acts 11:16 sn John…Spirit. This remark repeats Acts 1:5.
29. Acts 11:17 tc Codex Bezae (D) and a few other Western witnesses here lack ὁ θεός (ho theos, “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.
30. Acts 11:17 sn That is, the same gift of the Holy Spirit.
31. Acts 11:17 tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (hēmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edōken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.
32. Acts 11:17 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
33. Acts 11:17 tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.
34. Acts 11:18 tn Grk “these things.”
35. Acts 11:18 tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.
36. Acts 11:18 tn Or “glorified.”
37. Acts 11:18 sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).
38. Acts 11:18 sn In the Greek text the phrase even to the Gentiles is in an emphatic position.
39. Acts 11:19 sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.
40. Acts 11:19 tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (diēlthon) in this verse are given in L&N 15.17.
41. Acts 11:19 sn Phoenicia was an area along the Mediterranean coast north of Palestine.
42. Acts 11:19 tn Grk “and Cyprus,” 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.sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
43. Acts 11:19 sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.
44. Acts 11:19 tn Grk “word.”
45. Acts 11:20 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
46. Acts 11:20 sn Cyrene was a city on the northern African coast west of Egypt.
47. Acts 11:20 tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elthontes) has been translated as a finite verb due to requirements of contemporary English style.
48. Acts 11:20 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
49. Acts 11:20 sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.
50. Acts 11:21 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.
51. Acts 11:21 tn The participle πιστεύσας (pisteusas) is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (arithmos), but has been translated into English as a relative clause (“who believed”).
52. Acts 11:21 sn Again, the expression turned is a summary term for responding to the gospel.
53. Acts 11:22 tn Grk “Word.”
54. Acts 11:22 tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.
55. Acts 11:22 tc ‡ Most mss read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielthein) is found before ἕως (heōs) in D E Ψ 33 M and some versional mss. It is lacking in P⁷⁴ א A B 81 1739 and some versional mss. Although the infinitive with ἕως fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be autographic. NA²⁸ has the infinitive in brackets, indicating doubt as to its authenticity.
56. Acts 11:22 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.
57. Acts 11:23 tn Grk “Antioch, who when.” The relative pronoun was omitted 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.
58. Acts 11:23 tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).
59. Acts 11:23 tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.
60. Acts 11:24 tn Grk “a significant crowd.”
61. Acts 11:26 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
62. Acts 11:26 tn Grk “So 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.
63. Acts 11:26 tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
64. Acts 11:26 tn Grk “a significant crowd.”
65. Acts 11:26 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
66. Acts 11:26 sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.
67. Acts 11:27 tn Grk “In these days,” but the dative generally indicates a specific time.
68. Acts 11:27 tn The word “some” is not in the Greek text, but is usually used in English when an unspecified number is mentioned.
69. Acts 11:27 sn Prophets are mentioned only here and in 13:1 and 21:10 in Acts.
70. Acts 11:27 sn Came down from Jerusalem. 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).
71. Acts 11:27 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
72. Acts 11:28 tn Grk “getting up, predicted.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
73. Acts 11:28 tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).
74. Acts 11:28 tn Grk “great.”
75. Acts 11:28 sn This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45-48. The events described in chap. 11 of Acts occurred during the early part of that period.
76. Acts 11:28 tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenē) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).
77. Acts 11:28 tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” 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.
78. Acts 11:28 sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54.
79. Acts 11:29 tn So BDAG 410 s.v. εὐπορέω.
80. Acts 11:29 tn Or “determined,” “resolved.”
81. Acts 11:29 tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.sn The financial relief reflects the oneness of the church, meeting the needs of another (even racially distinct) community. Jerusalem, having ministered to them, now received ministry back. A later collection from Greece is noted in Rom 15:25-27, but it reflects the same spirit as this gift.
82. Acts 11:30 tn Grk “Judea, which they did.” The relative pronoun was omitted 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.
83. Acts 11:30 tn The words “their financial aid” 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.
84. Acts 12:1 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.
85. Acts 12:1 tn Or “King Herod had some from the church arrested.”
86. Acts 12:1 tn Or “to cause them injury.”
87. Acts 12:2 sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.
88. Acts 12:3 tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.
89. Acts 12:3 sn This is a parenthetical note by the author.
90. Acts 12:4 sn Four squads of soldiers. Each squad was a detachment of four soldiers.
91. Acts 12:4 tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomenos) and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).
92. Acts 12:4 tn Or “intended”; Grk “wanted.”
93. Acts 12:4 tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”
94. Acts 12:5 tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.
95. Acts 12:5 tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.
96. Acts 12:6 tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.
97. Acts 12:6 tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.
98. Acts 12:6 tn Or “were guarding.”
99. Acts 12:7 tn Grk “And behold.” 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 interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.
100. Acts 12:7 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
101. Acts 12:7 tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxas) has been translated as a finite verb due to requirements of contemporary English style.
102. Acts 12:7 tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.
103. Acts 12:7 tn Grk “the hands,” but the wrist was considered a part of the hand.
104. Acts 12:8 tn While ζώννυμι (zōnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.
105. Acts 12:8 tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.
106. Acts 12:8 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
107. Acts 12:8 tn Or “outer garment.”
108. Acts 12:9 tn Grk “And going out he followed.”
109. Acts 12:9 tn Grk “Peter going out followed him.” The participle ἐξελθών (exelthōn) has been translated as a finite verb due to requirements of contemporary English style.
110. Acts 12:9 tn The word “him” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
111. Acts 12:9 tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).
112. Acts 12:10 tn Or perhaps, “guard posts.”
113. Acts 12:10 sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).
114. Acts 12:10 tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” 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.
115. Acts 12:10 tn The Greek term here, αὐτομάτη (automatē), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).
116. Acts 12:10 tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).
117. Acts 12:11 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.
118. Acts 12:11 tn Or “delivered.”
119. Acts 12:11 sn Here the hand of Herod is a metaphor for Herod’s power or control.
120. Acts 12:11 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
121. Acts 12:11 sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).
122. Acts 12:12 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
123. Acts 12:12 tn Grk “John who was also called Mark.”sn John Mark becomes a key figure in Acts 12:25; 13:5, 13; 15:37-39.
124. Acts 12:13 tn Or “responded.”
125. Acts 12:14 tn Or “informed.”
126. Acts 12:14 tn The word “them” 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.
127. Acts 12:15 sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.
128. Acts 12:15 tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.
129. Acts 12:15 tn The two imperfect tense verbs, διϊσχυρίζετο (diischurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.
130. Acts 12:15 sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).
131. Acts 12:16 tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).
132. Acts 12:16 sn That they were greatly astonished is a common response in Luke-Acts to God’s work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45).
133. Acts 12:17 tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisas) has been translated as a finite verb due to requirements of contemporary English style.
134. Acts 12:17 tc ‡ Most mss, including some of the most important ones (B D E Ψ M sy), read αὐτοῖς (autois, “to them”) here, while some excellent and early witnesses (P^45vid,74vid א A 33 81 945 1739) lack the pronoun. Although it is possible that the pronoun was deleted because it was seen as superfluous, it is also possible that it was added as a natural expansion on the text, strengthening the connection between Peter and his listeners. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁸ puts the pronoun in brackets, indicating some doubts as to its authenticity.
135. Acts 12:17 tn Or “led.”
136. Acts 12:17 sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.
137. Acts 12:18 tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (hēmera ginetai) in this verse.
138. Acts 12:18 tn Grk “no little consternation.” The translation given for τάραχος (tarachos) in this verse by BDAG 991 s.v. τάραχος 1 is “mental agitation.” The situation indicated by the Greek word is described in L&N 25.243 as “a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion—‘great distress, extreme anxiety.’” The English word “consternation” is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse.
139. Acts 12:19 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
140. Acts 12:19 tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).
141. Acts 12:19 tn “Questioned” is used to translate ἀνακρίνας (anakrinas) here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “examined,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.
142. Acts 12:19 tn The meaning “led away to execution” for ἀπαχθῆναι (apachthēnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).
143. Acts 12:19 tn Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.
144. Acts 12:19 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in a.d. 44, and vv. 20-23 here describe his death. Thus the end of v. 19 provides Luke’s transition to explain how Herod got from Jerusalem to Caesarea where he died. In spite of all this evidence, the NRSV translates this phrase “Then Peter went down from Judea to Caesarea and stayed there,” understanding the referent to be Peter rather than Herod Agrippa I.sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great), who died at Caesarea in a.d. 44 according to Josephus, Ant. 19.8.2 [19.343-352].
145. Acts 12:19 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.
146. Acts 12:20 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
147. Acts 12:20 tn Or “was extremely angry.” L&N 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in L&N 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BDAG 461 s.v. θυμομαχέω).
148. Acts 12:20 sn Tyre was a city and seaport on the coast of Phoenicia.
149. Acts 12:20 sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών).
150. Acts 12:20 tn Or “with one accord.”
151. Acts 12:20 tn Or “persuading.”
152. Acts 12:20 tn On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.
153. Acts 12:20 tn The words “to help them” are not in the Greek text, but are implied.
154. Acts 12:20 tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.
155. Acts 12:21 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
156. Acts 12:21 tn Or “apparel.” On Herod’s robes see Josephus, Ant. 19.8.2 (19.344), summarized in the note at the end of v. 23.
157. Acts 12:21 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “speaker’s platform” for this verse, and a number of modern translations use similar terms (“rostrum,” NASB; “platform,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.sn The judgment seat (βῆμα, bēma) 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.
158. Acts 12:21 tn Or “delivered a public address.”
159. Acts 12:22 tn The translation “crowd” is given by BDAG 223 s.v. δῆμος; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king’s speech.
160. Acts 12:22 tn The imperfect verb ἐπεφώνει (epephōnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.
161. Acts 12:22 sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.
162. Acts 12:23 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
163. Acts 12:23 sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:38; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.
164. Acts 12:23 tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.
165. Acts 12:23 sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).
166. Acts 12:24 sn A metonymy for the number of adherents to God’s word.
167. Acts 12:24 tn Or “spreading.”
168. Acts 12:25 tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B M sa^ms sy^hmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in P⁷⁴ A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalēm eis Antiocheian, “from Jerusalem to Antioch”) in a few later manuscripts and part of the Itala. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plērōsantes, “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read ἐξ add εἰς ᾿Αντιόχειαν [945 1739], and some that read ἀπό also add εἰς ᾿Αντιόχειαν [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading εἰς should be preferred as that of the initial text, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.
169. Acts 12:25 sn That is, from Jerusalem to Antioch (see Acts 11:29-30).
170. Acts 12:25 tn Grk “fulfilled.”
171. Acts 12:25 tn Grk “ministry” or “service.”
172. Acts 12:25 tn Grk “John who was also called Mark.”
173. Acts 13:1 sn Antioch was a city in Syria (not Antioch in Pisidia).
174. Acts 13:1 sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”
175. Acts 13:1 sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.
176. Acts 13:1 sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.
177. Acts 13:1 tn Or “the governor.”sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.
178. Acts 13:1 tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”
179. Acts 13:2 tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.
180. Acts 13:2 tn Or “Appoint.”
181. Acts 13:3 tn The three aorist participles νηστεύσαντες (nēsteusantes), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epithentes) are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.
182. Acts 13:3 tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.
183. Acts 13:3 sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.
184. Acts 13:4 tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
185. Acts 13:4 sn Seleucia was the port city of Antioch in Syria.
186. Acts 13:4 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
187. Acts 13:5 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.
188. Acts 13:5 tn The participle γενόμενοι (genomenoi) is taken temporally.
189. Acts 13:5 sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.
190. Acts 13:5 tn The imperfect verb κατήγγελλον (katēngellon) has been translated as an ingressive imperfect.
191. Acts 13:5 sn See the note on synagogue in 6:9.
192. Acts 13:5 sn John refers here to John Mark (see Acts 12:25).
193. Acts 13:5 tn The word ὑπηρέτης (hupēretēs) usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.sn This is a parenthetical note by the author.
194. Acts 13:6 tn Or “had passed through,” “had traveled through.”
195. Acts 13:6 sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.
196. Acts 13:6 sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.
197. Acts 13:7 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
198. Acts 13:7 tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.
199. Acts 13:7 tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as a finite verb due to requirements of contemporary English style.
200. Acts 13:7 sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.
201. Acts 13:8 tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.
202. Acts 13:8 sn A parenthetical note by the author.
203. Acts 13:8 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
204. Acts 13:9 sn A parenthetical note by the author.
205. Acts 13:9 sn This qualifying clause in the narrative indicates who represented God in the dispute.
206. Acts 13:9 tn Or “gazed intently.”
207. Acts 13:10 tn Or “unscrupulousness.”
208. Acts 13:10 sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.
209. Acts 13:11 tn Grk “And now.” 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.
210. Acts 13:11 tn Grk “upon,” but in a negative sense.
211. Acts 13:11 sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.
212. Acts 13:11 tn Grk “fell on.”
213. Acts 13:11 tn The noun χειραγωγός (cheiragōgos) is plural, so “people” is used rather than singular “someone.”
214. Acts 13:12 sn See the note on proconsul in v. 8.
215. Acts 13:12 sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).
216. Acts 13:12 tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplēssomenos) is given by L&N 25.219.
217. Acts 13:12 tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).
218. Acts 13:13 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.”
219. Acts 13:13 sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.
220. Acts 13:13 sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).
221. Acts 13:13 sn Pamphylia was a province in the southern part of Asia Minor.
222. Acts 13:13 sn That is, John Mark.
223. Acts 13:13 sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).
224. Acts 13:14 tn Or “Passing by.”
225. Acts 13:14 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
226. Acts 13:14 tn Or “at Antioch in Pisidia.”sn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.
227. Acts 13:14 tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselthontes) has been translated as a finite verb due to requirements of contemporary English style.
228. Acts 13:14 sn See the note on synagogue in 6:9.
229. Acts 13:15 sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.
230. Acts 13:15 tn Normally ἀρχισυνάγωγος (archisunagōgos) refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.
231. Acts 13:15 tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
232. Acts 13:15 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
233. Acts 13:15 tn Or “word.”
234. Acts 13:15 tn Or “encouragement.”
235. Acts 13:15 tn Or “give it.”
236. Acts 13:16 tn This participle, ἀναστάς (anastas), and the following one, κατασείσας (kataseisas), are both translated as adverbial participles of attendant circumstance.
237. Acts 13:16 tn Or “motioned.”
238. Acts 13:16 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anēr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.
239. Acts 13:16 tn Grk “and those who fear God,” 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.
240. Acts 13:17 tn Or “people of Israel.”
241. Acts 13:17 tn Or “forefathers”; Grk “fathers.”sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.
242. Acts 13:17 tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.
243. Acts 13:17 tn Or “as resident aliens.”
244. Acts 13:17 tn Or “land.”
245. Acts 13:17 sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.
246. Acts 13:18 tn Grk “And for.” 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.
247. Acts 13:18 tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).
248. Acts 13:18 tn Or “desert.”
249. Acts 13:19 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.
250. Acts 13:19 tn The participle καθελών (kathelōn) is taken temporally.
251. Acts 13:19 sn Seven nations. See Deut 7:1.
252. Acts 13:19 tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.
253. Acts 13:20 tn The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).
254. Acts 13:20 tn Grk “And after these things.” 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.
255. Acts 13:20 tn The words “the time of” are not in the Greek text, but are implied.
256. Acts 13:21 tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).
257. Acts 13:22 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
258. Acts 13:22 sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.
259. Acts 13:22 tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” 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. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturēsas, “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).
260. Acts 13:22 sn A quotation from Ps 89:20.
261. Acts 13:22 sn A quotation from 1 Sam 13:14.
262. Acts 13:22 tn Or “who will perform all my will,” “who will carry out all my wishes.”
263. Acts 13:23 tn Or “From the offspring”; Grk “From the seed.”sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.
264. Acts 13:23 sn The phrase this man is in emphatic position in the Greek text.
265. Acts 13:23 tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.
266. Acts 13:24 tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.
267. Acts 13:24 tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.
268. Acts 13:24 sn John refers here to John the Baptist.
269. Acts 13:24 tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.
270. Acts 13:25 tn Or “task.”
271. Acts 13:25 tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.
272. Acts 13:25 tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.
273. Acts 13:26 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
274. Acts 13:26 tn Grk “sons”
275. Acts 13:26 tn Or “race.”
276. Acts 13:26 tn Grk “and those among you who fear God,” 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. Note how Paul includes God-fearing Gentiles as recipients of this promise.
277. Acts 13:26 tn Grk “word.”
278. Acts 13:27 tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.
279. Acts 13:27 tn Grk “this one.”
280. Acts 13:27 tn Usually φωνή (phōnē) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.” sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.
281. Acts 13:27 tn The participle κρίναντες (krinantes) is instrumental here.
282. Acts 13:27 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.
283. Acts 13:28 tn Grk “And though.” 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.
284. Acts 13:28 tn The participle εὑρόντες (heurontes) has been translated as a concessive adverbial participle.
285. Acts 13:28 sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.
286. Acts 13:28 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
287. Acts 13:29 tn Or “carried out.”
288. Acts 13:29 sn That is, everything that was written in OT scripture.
289. Acts 13:29 tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kathelontes) has been translated as a finite verb due to requirements of contemporary English style.
290. Acts 13:29 tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
291. Acts 13:29 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.
292. Acts 13:30 sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.
293. Acts 13:31 tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.
294. Acts 13:31 sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.
295. Acts 13:31 tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” 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 for many days appeared” and “who are now his witnesses”) following one another.
296. Acts 13:32 tn Or “to our forefathers”; Grk “the fathers.”
297. Acts 13:33 tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).
298. Acts 13:33 tn Or “by resurrecting.” The participle ἀναστήσας (anastēsas) is taken as instrumental here.sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).
299. Acts 13:33 sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.
300. Acts 13:33 tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennēka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”sn A quotation from Ps 2:7.
301. Acts 13:34 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
302. Acts 13:34 tn Although μηκέτι (mēketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.
303. Acts 13:34 tn The translation “to be in again” for ὑποστρέφω (hupostrephō) is given in L&N 13.24.
304. Acts 13:34 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
305. Acts 13:34 tn The pronoun “you” is plural here. The promises of David are offered to the people.
306. Acts 13:34 tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta hosia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.
307. Acts 13:34 sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.
308. Acts 13:35 tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.
309. Acts 13:35 tn The Greek word translated “Holy One” here (ὅσιόν, hosion) is related to the use of ὅσια (hosia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.
310. Acts 13:35 tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”
311. Acts 13:35 sn A quotation from Ps 16:10.
312. Acts 13:36 tn The participle ὑπηρετήσας (hupēretēsas) is taken temporally.
313. Acts 13:36 tn The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
314. Acts 13:36 tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
315. Acts 13:36 tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.
316. Acts 13:37 sn The one whom God raised up refers to Jesus.
317. Acts 13:37 tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”
318. Acts 13:38 tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (humin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.
319. Acts 13:39 sn This one refers here to Jesus.
320. Acts 13:39 tn Or “is freed.” The translation of δικαιωθῆναι (dikaiōthēnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.
321. Acts 13:39 tn Or “could not free.”
322. Acts 13:39 tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.
323. Acts 13:40 sn The speech closes with a warning, “Watch out,” that also stresses culpability.
324. Acts 13:40 tn Or “in.”
325. Acts 13:41 tn Or “and die!”
326. Acts 13:41 sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.
327. Acts 13:42 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
328. Acts 13:42 tn Or “were leaving.” The participle ἐξιόντων (exiontōn) is taken temporally.
329. Acts 13:42 tn Grk “they”; the referent (the people) has been specified in the translation for clarity.
330. Acts 13:42 tn Or “begging,” “inviting.”
331. Acts 13:42 tn Or “matters.”
332. Acts 13:43 sn See the note on synagogue in 6:9.
333. Acts 13:43 tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”
334. Acts 13:43 tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton theon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi prosēlutōn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomenas] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.
335. Acts 13:43 tn This is the meaning given for ἔπειθον (epeithon) in this verse by BDAG 791 s.v. πείθω 1.b.
336. Acts 13:43 tn Grk “who, as they were speaking with them, were persuading them.”
337. Acts 13:43 tn The verb προμένειν (promenein) is similar in force to the use of μένω (menō, “to reside/remain”) in the Gospel and Epistles of John.
338. Acts 13:44 tc Most mss (B* C E Ψ M sy bo) read θεοῦ (theou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some significant early witnesses (P⁷⁴ א A B² 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.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 (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; here and in vv. 48 and 49; Acts 8:25; 15:35, 36; 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.
339. Acts 13:45 sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17; 7:9; 17:5).
340. Acts 13:45 tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.
341. Acts 13:45 tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.
342. Acts 13:45 tn The participle βλασφημοῦντες (blasphēmountes) has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. 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 18:6. 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). The modern term “slandering” comes close to what was being done to Paul here.
343. Acts 13:46 tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.
344. Acts 13:46 tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.
345. Acts 13:46 tn Or “and consider yourselves unworthy.”
346. Acts 13:46 tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.
347. Acts 13:46 sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.
348. Acts 13:47 tn Here οὕτως (houtōs) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.
349. Acts 13:47 tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).
350. Acts 13:47 sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.
351. Acts 13:47 tn Grk “that you should be for salvation,” but more simply “to bring salvation.”
352. Acts 13:47 sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)
353. Acts 13:48 tn The imperfect verb ἔχαιρον (echairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.
354. Acts 13:48 tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.
355. Acts 13:48 sn Note the contrast to v. 46 in regard to eternal life.
356. Acts 13:49 tn BDAG 239 s.v. διαφέρω 1 has “spread” for διαφέρετο (diaphereto) in connection with a teaching. This is the first summary since Acts 9:31.
357. Acts 13:50 tn For the translation of παρώτρυναν (parōtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.
358. Acts 13:50 tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).
359. Acts 13:51 tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).
360. Acts 13:51 sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.
361. Acts 13:51 sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch.
362. Acts 13:52 sn The believers of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.
363. Acts 14:1 sn Iconium. See the note in 13:51.
364. Acts 14:1 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
365. Acts 14:1 sn See the note on synagogue in 6:9.
366. Acts 14:1 tn Or “that a large crowd.”
367. Acts 14:2 tn Or “who would not believe.”
368. Acts 14:2 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.”
369. Acts 14:3 tn The word “there” is not in the Greek text, but is implied.
370. Acts 14:3 sn The Lord testified to the message by granting the signs described in the following clause.
371. Acts 14:3 tn Grk “word.”
372. Acts 14:3 tn Here the context indicates the miraculous nature of the signs mentioned.
373. Acts 14:4 tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plēthos).
374. Acts 14:4 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.
375. Acts 14:5 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.
376. Acts 14:5 tn On this verb see BDAG 1022 s.v. ὑβρίζω.
377. Acts 14:5 tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (lithobolēsai) in the Greek text.
378. Acts 14:6 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
379. Acts 14:6 tn Grk “learning about it, fled.” The participle συνιδόντες (sunidontes) 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.
380. Acts 14:6 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.
381. Acts 14:6 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
382. Acts 14:7 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.
383. Acts 14:7 tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi ēsan) has been translated as a progressive imperfect.
384. Acts 14:8 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.
385. Acts 14:8 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
386. Acts 14:8 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
387. Acts 14:8 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.
388. Acts 14:9 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.
389. Acts 14:9 tn Or “looked.”
390. Acts 14:10 tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”
391. Acts 14:10 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
392. Acts 14:10 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.
393. Acts 14:11 tn Grk “they lifted up their voice” (an idiom).
394. Acts 14:11 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.
395. Acts 14:11 tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (homoiōthentes) as an adjectival participle modifying θεοί (theoi): “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.
396. Acts 14:12 tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.
397. Acts 14:12 sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
398. Acts 14:12 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).
399. Acts 14:13 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.
400. Acts 14:13 sn See the note on Zeus in the previous verse.
401. Acts 14:13 tn Or “oxen.”
402. Acts 14:13 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.
403. Acts 14:13 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.
404. Acts 14:14 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.
405. Acts 14:14 tn The participle ἀκούσαντες (akousantes) is taken temporally.
406. Acts 14:14 tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrēxantes) 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).
407. Acts 14:14 tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”
408. Acts 14:14 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.
409. Acts 14:15 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.
410. Acts 14:15 tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrephein) 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.
411. Acts 14:15 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.
412. Acts 14:15 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.
413. Acts 14:16 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.
414. Acts 14:16 tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.
415. Acts 14:16 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.
416. Acts 14:17 tn The participle ἀγαθουργῶν (agathourgōn) is regarded as indicating means here, parallel to the following participles διδούς (didous) and ἐμπιπλῶν (empiplōn). 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.
417. Acts 14:17 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
418. Acts 14:17 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.”
419. Acts 14:17 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; Pss 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).
420. Acts 14:18 tn The participle λέγοντες (legontes) is regarded as indicating means.
421. Acts 14:18 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.
422. Acts 14:19 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
423. Acts 14:19 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).
424. Acts 14:19 tn The participle πείσαντες (peisantes) is taken temporally (BDAG 791 s.v. πείθω 1.c).
425. Acts 14:19 tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (lithasantes) has been translated as a finite verb due to requirements of contemporary English style.
426. Acts 14:20 tn Grk “and entered”; the word “back” is not in the Greek text but is implied.
427. Acts 14:20 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.
428. Acts 14:20 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.
429. Acts 14:21 sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.
430. Acts 14:21 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.
431. Acts 14:21 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
432. Acts 14:22 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, epistērizontes) and the following one (παρακαλοῦντες, parakalountes) have been translated as finite verbs connected by the coordinating conjunction “and.”
433. Acts 14:22 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.”
434. Acts 14:22 sn This reference to the kingdom of God clearly refers to its arrival as future, although this does not automatically rule out a present manifestation of the kingdom as well. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21; Acts 1:3.
435. Acts 14:22 tn Or “sufferings.”
436. Acts 14:23 sn Appointed elders. See Acts 20:17.
437. Acts 14:23 tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.
438. Acts 14:23 tn Literally with a participle (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.
439. Acts 14:23 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.
440. Acts 14:24 tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielthontes) has been translated as a finite verb due to requirements of contemporary English style.
441. Acts 14:24 sn Pamphylia was a province along the southern coast of Asia Minor.
442. Acts 14:25 tn Or “message.”
443. Acts 14:25 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
444. Acts 14:25 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.
445. Acts 14:26 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).
446. Acts 14:26 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.
447. Acts 14:26 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.
448. Acts 14:27 tn Or “announced.”
449. Acts 14:27 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.
450. Acts 14:27 sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.
451. Acts 14:28 tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton chronon) which is the case here.
452. Acts 14:28 tn Grk “no little (time)” (an idiom).
453. Acts 15:1 sn That is, they came down from Judea to Antioch in Syria.
454. Acts 15:1 tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tō ethei tō Mōu>seōs] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tō ethei tō Mōu>seōs peripatēte]). 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.
455. Acts 15:2 tn Grk “no little argument and debate” (an idiom).
456. Acts 15:2 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.
457. Acts 15:2 tn Grk “go up to,” but in this context a meeting is implied.
458. Acts 15:2 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.
459. Acts 15:3 sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.
460. Acts 15:3 tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdiēgeomai) 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.
461. Acts 15:3 tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”
462. Acts 15:4 tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.
463. Acts 15:4 tn Or “announced.”
464. Acts 15:4 tn “They reported all the things God had done with them”—an identical phrase occurs in Acts 14:27. God is always the agent.
465. Acts 15:5 sn See the note on Pharisee in 5:34.
466. Acts 15:5 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.
467. Acts 15:5 tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.
468. Acts 15:5 tn Or “keep.”
469. Acts 15:6 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.
470. Acts 15:7 tn Or “discussion.” This term is repeated from v. 2.
471. Acts 15:7 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.”
472. Acts 15:7 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.
473. Acts 15:7 tn Or “word.”
474. Acts 15:7 tn Or “of the good news.”
475. Acts 15:7 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.
476. Acts 15:8 sn The expression who knows the heart means “who knows what people think.”
477. Acts 15:8 tn Or “has borne witness.”
478. Acts 15:8 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.
479. Acts 15:9 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.”
480. Acts 15:9 tn Or “purifying.”
481. Acts 15:10 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.
482. Acts 15:10 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.
483. Acts 15:10 tn Or “forefathers”; Grk “fathers.”
484. Acts 15:11 tn Or “by.”
485. Acts 15:11 tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kath’ hon 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.
486. Acts 15:12 tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”
487. Acts 15:12 tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.
488. Acts 15:13 tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”
489. Acts 15:13 tn Grk “answered, saying”; the redundant participle λέγων (legōn) has not been translated.
490. Acts 15:14 sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.
491. Acts 15:14 tn Or “reported,” “described.”
492. Acts 15:14 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.”
493. Acts 15:14 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.
494. Acts 15:14 sn In the Greek text the expression “from among the Gentiles” is in emphatic position.
495. Acts 15:15 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.
496. Acts 15:15 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).
497. Acts 15:16 tn Grk “After these things.”
498. Acts 15:16 sn The first person pronoun I refers to God and his activity. It is God who is doing this.
499. Acts 15:16 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).
500. Acts 15:16 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 (anoikodomeō, “rebuild”) has occurred twice in this verse already, “restore” is used here.
501. Acts 15:17 tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.
502. Acts 15:17 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.
503. Acts 15:17 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.
504. Acts 15:17 tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikaleō) 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.
505. Acts 15:17 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.
506. Acts 15:18 sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.
507. Acts 15:18 sn An allusion to Isa 45:21.
508. Acts 15:19 tn Or “I have decided,” “I think.” The verb κρίνω (krinō) 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.
509. Acts 15:19 tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).
510. Acts 15:19 tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).
511. Acts 15:20 tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellō) is given in L&N 33.49.
512. Acts 15:20 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.
513. Acts 15:20 tn Or “polluted.”
514. Acts 15:20 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).
515. Acts 15:21 tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.
516. Acts 15:21 tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.
517. Acts 15:21 sn See the note on synagogue in 6:9.
518. Acts 15:22 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
519. Acts 15:22 sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).
520. Acts 15:22 sn Antioch was a city in Syria (not Antioch in Pisidia).
521. Acts 15:23 tn Grk “writing by their hand” (an idiom for sending a letter).
522. Acts 15:23 tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
523. Acts 15:23 tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.
524. Acts 15:23 tn Grk “to the brothers who are from the Gentiles.”
525. Acts 15:23 sn Antioch was a city in Syria (not Antioch in Pisidia).
526. Acts 15:23 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.
527. Acts 15:24 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.).”
528. Acts 15:24 tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”
529. Acts 15:24 tn Grk “souls.”
530. Acts 15:24 tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”
531. Acts 15:25 tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.
532. Acts 15:25 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
533. Acts 15:26 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 (anthrōpois) is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andras) 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.”
534. Acts 15:26 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.
535. Acts 15:26 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
536. Acts 15:27 tn This verb has been translated as an epistolary aorist.
537. Acts 15:27 sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.
538. Acts 15:27 tn Grk “by means of word” (an idiom for a verbal report).
539. Acts 15:28 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.
540. Acts 15:28 tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”
541. Acts 15:29 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.
542. Acts 15:29 tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktōn), though the words are supported by a wide variety of early and significant 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).
543. Acts 15:29 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.
544. Acts 15:29 tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |ōn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diatērountes) has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.
545. Acts 15:29 tn The phrase ἔρρωσθε (errōsthe) may be understood as a stock device indicating a letter is complete (“goodbye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).
546. Acts 15:30 tn Or “sent away.”
547. Acts 15:30 sn Antioch was a city in Syria (not Antioch in Pisidia).
548. Acts 15:30 tn Or “congregation” (referring to the group of believers).
549. Acts 15:31 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.
550. Acts 15:31 tn Grk “they”; the referent (the people) is specified in the translation for clarity.
551. Acts 15:31 tn Or “at its encouraging message.”
552. Acts 15:32 tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.
553. Acts 15:33 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.
554. Acts 15:33 tn The word “there” is not in the Greek text, but is implied.
555. Acts 15:33 tc A few mss add 15:34 “But Silas decided to stay there.” Verse 34 is lacking in P⁷⁴ א A B E Ψ M bo. It is included in a shorter form, with a few minor variations, by (C) 33 36 323 453 614 (945) 1175 1739 1891 al sa, and in a longer form (“But Silas decided to stay with them, and only Judas departed”) by D l. The verse is almost certainly not a part of the original text of Acts, but was added to harmonize with the statement about Silas in v. 40. The present translation follows NA²⁸ in omitting the verse number, a procedure also followed by a number of other modern translations.
556. Acts 15:35 sn Antioch was a city in Syria (not Antioch in Pisidia).
557. Acts 15:35 sn This is a parenthetical note by the author.
558. Acts 15:35 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 (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos 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.
559. Acts 15:36 tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistrepsantes) has been translated as a finite verb due to requirements of contemporary English style.
560. Acts 15:36 tn See the note on the phrase “word of the Lord” in v. 35.
561. Acts 15:36 tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.
562. Acts 15:38 tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.
563. Acts 15:38 sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.
564. Acts 15:39 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.
565. Acts 15:39 tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”
566. Acts 15:39 tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.
567. Acts 15:39 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
568. Acts 15:40 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.
569. Acts 15:40 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 (adelphōn),.
570. Acts 15:41 sn Strengthening. See Acts 14:22; 15:32; 18:23.
571. Acts 16:1 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.
572. Acts 16:1 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
573. Acts 16:1 tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.
574. Acts 16:1 tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”
575. Acts 16:1 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.
576. Acts 16:2 tn For this sense of μαρτυρέω (martureō), see BDAG 618 s.v. 2.b.
577. Acts 16:2 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.
578. Acts 16:3 tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.
579. Acts 16:3 tn Grk “and taking him he circumcised him.” The participle λαβών (labōn) 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).
580. Acts 16:3 tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.
581. Acts 16:3 tn Or “who lived in the area.”
582. Acts 16:3 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.
583. Acts 16:4 tn Or “cities.”
584. Acts 16:4 tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”
585. Acts 16:4 tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.
586. Acts 16:4 tn Or “observe” or “follow.”
587. Acts 16:5 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
588. Acts 16:6 sn Phrygia was a district in central Asia Minor west of Pisidia.
589. Acts 16:6 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.
590. Acts 16:6 tn Or “forbidden.”
591. Acts 16:6 tn Or “word.”
592. Acts 16:6 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. 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.
593. Acts 16:7 tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.
594. Acts 16:7 sn Mysia was a province in northwest Asia Minor.
595. Acts 16:7 sn Bithynia was a province in northern Asia Minor northeast of Mysia.
596. Acts 16:7 tn Or “permit”; see BDAG 269 s.v. ἐάω 1.
597. Acts 16:7 tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.
598. Acts 16:8 tn Although the normal meaning for παρέρχομαι (parerchomai) 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.
599. Acts 16:8 sn Mysia was a province in northwest Asia Minor.
600. Acts 16:8 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.
601. Acts 16:9 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.
602. Acts 16:9 tn The word “there” is not in the Greek text, but is implied.
603. Acts 16:9 tn The participle λέγων (legōn) is redundant and has not been translated.
604. Acts 16:9 tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.
605. Acts 16:9 sn Macedonia was the Roman province of Macedonia in Greece.
606. Acts 16:10 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
607. Acts 16:10 sn This marks the beginning of one of the “we” sections in Acts (16:10-17; 20:5-15; 21:1-18; 27:1-28:16). These have been traditionally understood to mean that the author was in the company of Paul for this part of the journey.
608. Acts 16:10 tn Grk “sought.”
609. Acts 16:10 sn Macedonia was the Roman province of Macedonia in Greece.
610. Acts 16:10 tn Or “summoned.”
611. Acts 16:11 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.”
612. Acts 16:11 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.
613. Acts 16:11 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.”
614. Acts 16:11 sn Samothrace is an island in the northern part of the Aegean Sea.
615. Acts 16:11 sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.
616. Acts 16:12 tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS⁵ and NA²⁸ 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 Ausgangstext probably read πρώτη τῆς μερίδος (prōtē tēs meridos, “first of that district”) as found in P⁷⁴ א A C Ψ 33^vid 36 81 323 945 1175 1891. 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.
617. Acts 16:12 sn Macedonia was the Roman province of Macedonia in Greece.
618. Acts 16:12 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).
619. Acts 16:13 tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kathisantes) has been translated as a finite verb due to requirements of contemporary English style.
620. Acts 16:13 tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.
621. Acts 16:13 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).
622. Acts 16:13 tn The word “there” is not in the Greek text, but is implied.
623. Acts 16:14 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.
624. Acts 16:14 tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.
625. Acts 16:14 sn Thyatira was a city in western Asia Minor.
626. Acts 16:14 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.
627. Acts 16:14 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).
628. Acts 16:15 tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.
629. Acts 16:15 tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.
630. Acts 16:15 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.’”
631. Acts 16:15 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.”
632. Acts 16:16 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.
633. Acts 16:16 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 (Puthōn) 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.
634. Acts 16:16 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.
635. Acts 16:16 tn Or “masters.”
636. Acts 16:16 tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.
637. Acts 16:17 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.
638. Acts 16:17 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.”
639. Acts 16:17 tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (hodon sōtērias). 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.
640. Acts 16:17 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.
641. Acts 16:18 tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponētheis) 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.
642. Acts 16:18 tn Grk “and turning.” The participle ἐπιστρέψας (epistrepsas) has been translated as a finite verb due to requirements of contemporary English style.
643. Acts 16:18 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
644. Acts 16:18 tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.
645. Acts 16:19 tn Or “masters.”
646. Acts 16:19 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.
647. Acts 16:19 tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.
648. Acts 16:19 tn On the term ἕλκω (helkō) see BDAG 318 s.v. 1.
649. Acts 16:19 sn The marketplace (Greek agora) was not only a place of trade and commerce in the first century Greco-Roman world. It was a place of discussion and dialogue (the “public square”), a place of judgment (courts held session there), a place for idle people and those seeking work, and a place for children to play.
650. Acts 16:20 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.
651. Acts 16:20 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.”
652. Acts 16:20 tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.
653. Acts 16:20 tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (huparchontes) has been translated as a finite verb due to requirements of contemporary English style.
654. Acts 16:21 tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
655. Acts 16:21 tn Or “acknowledge.”
656. Acts 16:21 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).
657. Acts 16:21 tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.
658. Acts 16:22 tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepestē) in this verse.
659. Acts 16:22 tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirēxantes) 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).
660. Acts 16:22 tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
661. Acts 16:22 tn The infinitive ῥαβδίζειν (rhabdizein) means “to beat with rods or sticks” (as opposed to fists, BDAG 902 s.v. ῥαβδίζω).
662. Acts 16:23 tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epithentes) 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.”
663. Acts 16:23 tn Grk “commanding.” The participle παραγγείλαντες (parangeilantes) has been translated as a finite verb due to requirements of contemporary English style.
664. Acts 16:24 tn Or “prison.”
665. Acts 16:24 tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (eis 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.
666. Acts 16:25 tn Grk “praying, were singing.” The participle προσευχόμενοι (proseuchomenoi) has been translated as a finite verb due to requirements of contemporary English style.
667. Acts 16:25 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).
668. Acts 16:25 tn The words “the rest of” are not in the Greek text, but are implied.
669. Acts 16:26 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.
670. Acts 16:27 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.
671. Acts 16:27 tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.
672. Acts 16:27 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).
673. Acts 16:27 tn Or “thought.”
674. Acts 16:28 tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalē phōnē) has been simplified as an English adverb (“loudly”), and the participle λέγων (legōn) has not been translated since it is redundant in English.
675. Acts 16:28 sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
676. Acts 16:29 tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.
677. Acts 16:29 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.
678. Acts 16:30 tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagōn) 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.
679. Acts 16:30 tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.
680. Acts 16:31 tn Grk “said.”
681. Acts 16:31 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.
682. Acts 16:31 tc The majority of mss add Χριστόν (Christon, “Christ”) here (C D E Ψ 1739 M sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Iēsoun, “the Lord Jesus”; P^74vid א A B 33 81 bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.
683. Acts 16:32 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.
684. Acts 16:32 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 (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos 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.
685. Acts 16:33 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.
686. Acts 16:33 tn Grk “taking them…he washed.” The participle παραλαβών (paralabōn) has been translated as a finite verb due to requirements of contemporary English style.
687. Acts 16:33 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.”
688. Acts 16:33 tn Here καί (kai) has been translated as “then” to indicate the logical sequence.
689. Acts 16:33 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.
690. Acts 16:33 tn Or “immediately.”
691. Acts 16:34 tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.
692. Acts 16:34 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.
693. Acts 16:34 tn Or “he was overjoyed.”
694. Acts 16:34 tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.
695. Acts 16:34 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.
696. Acts 16:35 tn The translation “day is breaking” for ἡμέρα γίνεται (hēmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.
697. Acts 16:35 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, stratēgoi). 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.
698. Acts 16:35 tn On the term ῥαβδοῦχος (rhabdouchos) see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”
699. Acts 16:36 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.
700. Acts 16:36 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.
701. Acts 16:36 tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelthontes) has been translated as a finite verb due to requirements of contemporary English style.
702. Acts 16:37 tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.
703. Acts 16:37 tn Grk “Having us beaten in public.” The participle δείραντες (deirantes) has been translated as a finite verb due to requirements of contemporary English style.
704. Acts 16:37 tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
705. Acts 16:37 tn The participle ὑπάρχοντας (huparchontas) has been translated as a concessive adverbial participle.
706. Acts 16:37 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.
707. Acts 16:37 tn L&N 28.71 has “send us away secretly” for this verse.
708. Acts 16:37 tn Grk “But they.”
709. Acts 16:37 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.
710. Acts 16:38 tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.
711. Acts 16:38 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.
712. Acts 16:39 tn Grk “and coming, they apologized.” The participle ἐλθόντες (elthontes) has been translated as a finite verb due to requirements of contemporary English style.
713. Acts 16:39 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.
714. Acts 16:39 tn The verb ἐρώτων (erōtōn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.
715. Acts 16:40 tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.
716. Acts 17:1 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
717. Acts 17:1 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).
718. Acts 17:1 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
719. Acts 17:1 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.
720. Acts 17:1 sn See the note on synagogue in 6:9.
721. Acts 17:2 tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
722. Acts 17:2 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.
723. Acts 17:3 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
724. Acts 17:3 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.
725. Acts 17:3 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.
726. Acts 17:3 tn The Greek words used here (καὶ ὅτι, kai hoti, “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.
727. Acts 17:3 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.
728. Acts 17:4 tn Or “convinced.”
729. Acts 17:4 tn Or “a large crowd.”
730. Acts 17:4 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).
731. Acts 17:4 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).
732. Acts 17:5 tn Grk “becoming jealous.” The participle ζηλώσαντες (zēlōsantes) has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).
733. Acts 17:5 tn Literally ἀγοραῖος (agoraios) 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.”
734. Acts 17:5 tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.
735. Acts 17:5 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 (ethoruboun) in this verse.
736. Acts 17:5 sn The attack took place at Jason’s house because this was probably the location of the new house church.
737. Acts 17:5 tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.
738. Acts 17:5 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.”
739. Acts 17:6 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).
740. Acts 17:6 tn L&N 37.93 defines πολιτάρχης (politarchēs) 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.).
741. Acts 17:6 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.
742. Acts 17:6 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.
743. Acts 17:7 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.
744. Acts 17:7 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.
745. Acts 17:7 tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).
746. Acts 17:7 tn The word “named” is not in the Greek text, but is supplied for clarity.
747. Acts 17:7 sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.
748. Acts 17:8 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.
749. Acts 17:8 tn L&N 37.93 defines πολιτάρχης (politarchēs) 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.’”
750. Acts 17:9 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.
751. Acts 17:9 tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.
752. Acts 17:9 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.
753. Acts 17:10 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.
754. Acts 17:10 tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, hoitines) has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.
755. Acts 17:10 sn See the note on synagogue in 6:9.
756. Acts 17:11 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
757. Acts 17:11 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.
758. Acts 17:11 sn Thessalonica was a city in Macedonia (modern Salonica).
759. Acts 17:11 tn Or “willingly,” “readily”; Grk “with all eagerness.”
760. Acts 17:11 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.
761. Acts 17:11 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
762. Acts 17:11 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
763. Acts 17:12 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).
764. Acts 17:12 tn Or “respected.”
765. Acts 17:13 sn Thessalonica was a city in Macedonia (modern Salonica).
766. Acts 17:13 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.
767. Acts 17:13 tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuontes) in Acts 17:13.sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.
768. Acts 17:13 tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.
769. Acts 17:14 tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν (heōs epi tēn thalassan) 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).
770. Acts 17:14 tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
771. Acts 17:15 sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
772. Acts 17:16 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.
773. Acts 17:16 tn Or “when he saw.” The participle θεωροῦντος (theōrountos) has been translated as a causal adverbial participle; it could also be translated as temporal.
774. Acts 17:17 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.
775. Acts 17:17 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.
776. Acts 17:17 sn See the note on synagogue in Acts 6:9.
777. Acts 17:17 sn See the note on marketplace in Acts 16:19.
778. Acts 17:17 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
779. Acts 17:18 sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.
780. Acts 17:18 sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.
781. Acts 17:18 tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.
782. Acts 17:18 tn Grk “saying.”
783. Acts 17:18 tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologos) 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.”
784. Acts 17:18 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 (daimoniōn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.
785. Acts 17:18 sn This is a parenthetical note by the author.
786. Acts 17:19 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
787. Acts 17:19 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.
788. Acts 17:20 tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”
789. Acts 17:20 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.
790. Acts 17:21 tn The imperfect verb ηὐκαίρουν (ēukairoun) has been translated as a customary or habitual imperfect.
791. Acts 17:21 tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”
792. Acts 17:21 sn This is a parenthetical note by the author. The reference to newness may be pejorative.
793. Acts 17:22 tn Grk “standing…said.” The participle ζηλώσαντες (zēlōsantes) has been translated as a finite verb due to requirements of contemporary English style.
794. Acts 17:22 tn The term δεισιδαιμονεστέρους (deisidaimonesterous) 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.
795. Acts 17:22 tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”
796. Acts 17:23 tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).
797. Acts 17:23 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”).
798. Acts 17:23 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.
799. Acts 17:24 tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.
800. Acts 17:24 tn Or “because he is.” The participle ὑπάρχων (huparchōn) could be either adjectival, modifying οὗτος (houtos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didous) in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.
801. Acts 17:24 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.
802. Acts 17:25 tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”
803. Acts 17:25 tn Grk “he himself gives to all [people] life and breath and all things.”
804. Acts 17:26 sn The one man refers to Adam (the word “man” is understood).
805. Acts 17:26 tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”
806. Acts 17:26 tn Grk “to live over all the face of the earth.”
807. Acts 17:26 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.
808. Acts 17:26 tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.
809. Acts 17:27 tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.
810. Acts 17:27 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.
811. Acts 17:27 tn The participle ὑπάρχοντα (huparchonta) has been translated as a concessive adverbial participle.
812. Acts 17:28 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.’”
813. Acts 17:28 sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.
814. Acts 17:29 tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.
815. Acts 17:29 tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.
816. Acts 17:29 tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anthrōpou) has been translated as an attributive genitive.
817. Acts 17:29 tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).
818. Acts 17:29 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.
819. Acts 17:30 tn Or “has deliberately paid no attention to.”
820. Acts 17:30 tn Or “times when people did not know.”
821. Acts 17:30 tn Here ἀνθρώποις (anthrōpois) has been translated as a generic noun (“people”).
822. Acts 17:30 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.
823. Acts 17:31 tn Or “fixed.”
824. Acts 17:31 sn The world refers to the whole inhabited earth.
825. Acts 17:31 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).
826. Acts 17:31 tn The participle ἀναστήσας (anastēsas) indicates means here.
827. Acts 17:32 tn The participle ἀκούσαντες (akousantes) has been taken temporally.
828. Acts 17:32 tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (echleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).
829. Acts 17:33 tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.
830. Acts 17:34 tn Although the Greek word here is ἀνήρ (anēr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anthrōpos), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).
831. Acts 17:34 tn Grk “joining him, believed.” The participle κολληθέντες (kollēthentes) 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.
832. Acts 17:34 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.
833. Acts 17:34 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.
834. Acts 17:34 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.
835. Acts 18:1 tn Grk “After these things.”
836. Acts 18:1 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
837. Acts 18:1 tn Or “Paul left.”
838. Acts 18:1 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.
839. Acts 18:2 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.
840. Acts 18:2 tn Grk “finding.” The participle εὑρών (heurōn) has been translated as a finite verb due to requirements of contemporary English style.
841. Acts 18:2 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. Paul uses the name Prisca, while the author of Acts uses the diminutive form of the name Priscilla.
842. Acts 18:2 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
843. Acts 18:2 sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).
844. Acts 18:2 tn Or “to leave.”
845. Acts 18:2 tn Or “went to.”
846. Acts 18:3 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, ērgazeto) it relates (by implication) to both of them.
847. Acts 18:3 tn On the term translated “tentmakers,” see BDAG 928-29 s.v. σκηνοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).
848. Acts 18:3 sn This is a parenthetical note by the author.
849. Acts 18:4 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.
850. Acts 18:4 sn See the note on synagogue in 6:9.
851. Acts 18:4 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 (epeithen) 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.
852. Acts 18:5 tn Grk “came down.”
853. Acts 18:5 sn Macedonia was the Roman province of Macedonia in Greece.
854. Acts 18:5 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 (suneicheto) 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.
855. Acts 18:5 tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”
856. Acts 18:5 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.
857. Acts 18:6 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.
858. Acts 18:6 tn The participle βλασφημούντων (blasphēmountōn) 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.
859. Acts 18:6 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 (ektinaxamenos) 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.”
860. Acts 18:6 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).
861. Acts 18:6 tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”
862. Acts 18:7 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
863. Acts 18:7 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.
864. Acts 18:7 tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.
865. Acts 18:7 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.
866. Acts 18:8 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (archisunagōgos) refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).
867. Acts 18:8 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.
868. Acts 18:9 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.
869. Acts 18:9 tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”
870. Acts 18:9 tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).
871. Acts 18:10 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.
872. Acts 18:10 tn Or “injure.”
873. Acts 18:11 tn The word “there” is not in the Greek text, but is implied.
874. Acts 18:11 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”).
875. Acts 18:12 sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.
876. Acts 18:12 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
877. Acts 18:12 sn Achaia was a Roman province initially created in 146 b.c. that included most of Greece. In 27 b.c. it was divided into the two separate provinces of Macedonia and Achaia. At that time Achaia was composed of the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).
878. Acts 18:12 tn Grk “with one accord.”
879. Acts 18:12 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, bēma) 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.
880. Acts 18:13 tn Or “inciting.”
881. Acts 18:13 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.
882. Acts 18:14 tn Grk “about to open his mouth” (an idiom).
883. Acts 18:14 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).”
884. Acts 18:14 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.”
885. Acts 18:14 tn Grk “accepting your complaint, O Jews.”
886. Acts 18:15 tn Or “dispute.”
887. Acts 18:15 tn Grk “see to it” (an idiom).
888. Acts 18:15 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
889. Acts 18:16 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 (apēlasen) 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.
890. Acts 18:16 sn See the note on the term judgment seat in 18:12.
891. Acts 18:17 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (archisunagōgos) 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.
892. Acts 18:17 tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
893. Acts 18:17 sn See the note on the term judgment seat in 18:12.
894. Acts 18:17 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.
895. Acts 18:18 tn The participle προσμείνας (prosmeinas) is taken temporally.
896. Acts 18:18 tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxamenos) has been translated as a finite verb due to requirements of contemporary English style.
897. Acts 18:18 tn Grk “Syria, and with him.”
898. Acts 18:18 sn See the note on Aquila in 18:2.
899. Acts 18:18 tn Or “Aquila, who.” The relationship of the participle κειράμενος (keiramenos) 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 (Akulas) 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.
900. Acts 18:18 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).
901. Acts 18:18 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.
902. Acts 18:18 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.
903. Acts 18:19 sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.
904. Acts 18:19 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
905. Acts 18:19 tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
906. Acts 18:19 tn Grk “going”; the participle εἰσελθών (eiselthōn) has been translated as a finite verb due to requirements of contemporary English style.
907. Acts 18:19 sn See the note on synagogue in 6:9.
908. Acts 18:19 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.
909. Acts 18:20 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.
910. Acts 18:21 tn Or “but took leave of.”
911. Acts 18:21 tn Grk “and saying”; the participle εἰπών (eipōn) 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.
912. Acts 18:21 tn Or “will return.”
913. Acts 18:21 tn The participle θέλοντος (thelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.
914. Acts 18:21 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.
915. Acts 18:22 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.”
916. Acts 18:22 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).
917. Acts 18:22 tn Grk “going up and greeting.” The participles ἀναβάς (anabas) and ἀσπασάμενος (aspasamenos) are translated as finite verbs due to requirements of contemporary English style.
918. Acts 18:22 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, katebē) 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.
919. Acts 18:22 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).
920. Acts 18:23 tn Grk “Having spent”; the participle ποιήσας (poiēsas) is taken temporally.
921. Acts 18:23 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.
922. Acts 18:23 sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.
923. Acts 18:24 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.
924. Acts 18:24 tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”
925. Acts 18:25 tn Or “had been taught.”
926. Acts 18:25 tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).
927. Acts 18:25 tn Grk “the things.”
928. Acts 18:25 tn Grk “knowing”; the participle ἐπιστάμενος (epistamenos) has been translated as a concessive adverbial participle.
929. Acts 18:26 tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).
930. Acts 18:26 sn See the note on synagogue in 6:9.
931. Acts 18:26 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.
932. Acts 18:26 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.”
933. Acts 18:27 tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.
934. Acts 18:27 sn To cross over to Achaia. Achaia was organized by the Romans as a separate province of Greece in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.
935. Acts 18:27 tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protrepsamenoi) 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.
936. Acts 18:27 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.
937. Acts 18:27 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.
938. Acts 18:28 tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”
939. Acts 18:28 tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (tois Ioudaiois diakatēlencheto dēmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dēmosios) see BDAG 223 s.v. 2.
940. Acts 18:28 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.
941. Acts 18:28 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 christon) has the article, a further indication that it should be regarded as subject of the infinitive.
942. Acts 19:1 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.
943. Acts 19:1 tn Or “interior.”
944. Acts 19:1 tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e., inland) country, the interior Ac 19:1.”
945. Acts 19:1 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.
946. Acts 19:1 tn The word “there” is not in the Greek text but is implied.
947. Acts 19:2 tn The participle πιστεύσαντες (pisteusantes) is taken temporally.
948. Acts 19:2 tn Grk “they [said] to him” (the word “said” is implied in the Greek text).
949. Acts 19:2 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.
950. Acts 19:3 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
951. Acts 19:3 tn Grk “they said.”
952. Acts 19:4 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).
953. Acts 19:6 tn Or “laid.”
954. Acts 19:6 sn The coming of the Holy Spirit here is another case where the Spirit comes and prophecy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.
955. Acts 19:6 tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.
956. Acts 19:6 tn The imperfect verb ἐπροφήτευον (eprophēteuon) has been translated as an ingressive imperfect.
957. Acts 19:7 sn This is a parenthetical note by the author.
958. Acts 19:8 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
959. Acts 19:8 tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselthōn) has been translated as a finite verb due to requirements of contemporary English style.
960. Acts 19:8 sn See the note on synagogue in 6:9.
961. Acts 19:8 tn Or “boldly.”
962. Acts 19:8 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.
963. Acts 19:8 tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomenos and peithōn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”
964. Acts 19:8 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. The nature of the kingdom of God in the NT and in Jesus’ teaching (along with Paul’s teaching here) has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21; Acts 1:3.
965. Acts 19:9 tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.
966. Acts 19:9 tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.
967. Acts 19:9 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.”
968. Acts 19:9 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).
969. Acts 19:9 tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.
970. Acts 19:9 tn The words “with him” are not in the Greek text, but are implied.
971. Acts 19:9 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.
972. Acts 19:9 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
973. Acts 19:9 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.”
974. Acts 19:10 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. 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.
975. Acts 19:10 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 (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos 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.
976. Acts 19:11 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”
977. Acts 19:12 tn Or “skin” (the outer surface of the body).
978. Acts 19:12 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).
979. Acts 19:12 tn The words “of them” are not in the Greek text, but are implied.
980. Acts 19:13 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (perierchomenōn) has been translated as “itinerant.”
981. Acts 19:13 tn Grk “to name the name.”
982. Acts 19:13 tn Grk “who had.” Here ἔχω (echō) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.
983. Acts 19:13 sn The expression I sternly warn you means “I charge you as under oath.”
984. Acts 19:14 tn Grk “a certain Sceva.”
985. Acts 19:14 sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.
986. Acts 19:15 tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
987. Acts 19:15 tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Iēsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.
988. Acts 19:15 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 (ginōskō).
989. Acts 19:15 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.
990. Acts 19:16 tn Grk “in whom the evil spirit was.”
991. Acts 19:16 tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (ephalomenos) 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.”
992. Acts 19:16 tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusas) 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.
993. Acts 19:16 tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”
994. Acts 19:17 tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”
995. Acts 19:17 tn Or “exalted.”
996. Acts 19:18 tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.
997. Acts 19:18 tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτὸν 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.
998. Acts 19:19 tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (hikanoi) in this verse.
999. Acts 19:19 tn On this term see BDAG 800 s.v. περίεργος 2.
1000. Acts 19:19 tn Or “scrolls.”
1001. Acts 19:19 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.”
1002. Acts 19:19 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.
1003. Acts 19:19 tn Or “fifty thousand silver drachmas.” 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).
1004. Acts 19:20 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 (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos 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.
1005. Acts 19:20 tn The imperfect verb ηὔξανεν (ēuxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (ischuen).
1006. Acts 19:20 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.
1007. Acts 19:21 tn Grk “all these things had been fulfilled.”
1008. Acts 19:21 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.”
1009. Acts 19:21 sn Macedonia was the Roman province of Macedonia in Greece.
1010. Acts 19:21 sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.
1011. Acts 19:21 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 (eipōn) has been translated as a finite verb and a new sentence begun here in the translation.
1012. Acts 19:21 sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.
1013. Acts 19:22 tn The aorist participle ἀποστείλας (aposteilas) has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epeschen).
1014. Acts 19:22 tn Grk “two of those who ministered to him.”
1015. Acts 19:22 sn Macedonia was the Roman province of Macedonia in Greece.
1016. Acts 19:22 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. 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.
1017. Acts 19:23 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.
1018. Acts 19:23 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.”
1019. Acts 19:23 tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).
1020. Acts 19:23 sn The Way refers to the Christian movement (Christianity).
1021. Acts 19:24 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.”
1022. Acts 19:24 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.
1023. Acts 19:24 tn Grk “brought not a little business” (an idiom).
1024. Acts 19:24 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.
1025. Acts 19:25 tn Grk “gathering.” The participle συναθροίσας (sunathroisas) has been translated as a finite verb due to requirements of contemporary English style.
1026. Acts 19:25 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.
1027. Acts 19:25 sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.
1028. Acts 19:25 tn Another possible meaning is “that this business is an easy way for us to earn a living.”
1029. Acts 19:26 tn Grk “persuading.” The participle πείσας (peisas) has been translated as a finite verb due to requirements of contemporary English style.
1030. Acts 19:26 tn Or “misled.”
1031. Acts 19:26 tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”
1032. Acts 19:26 tn Grk “Asia”; see the note on this word in v. 22.
1033. Acts 19:26 tn The participle λέγων (legōn) has been regarded as indicating instrumentality.
1034. Acts 19:26 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.
1035. Acts 19:27 tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”
1036. Acts 19:27 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.
1037. Acts 19:27 tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”
1038. Acts 19:27 tn Grk “Asia”; see the note on this word in v. 22.
1039. Acts 19:27 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.
1040. Acts 19:28 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.
1041. Acts 19:28 tn Grk “And hearing.” The participle ἀκούσαντες (akousantes) has been taken temporally.
1042. Acts 19:28 tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier (Acts 7:54).
1043. Acts 19:28 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.
1044. Acts 19:28 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.
1045. Acts 19:29 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.
1046. Acts 19:29 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.”
1047. Acts 19:29 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
1048. Acts 19:29 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.
1049. Acts 19:29 tn Grk “to the theater with one accord.”
1050. Acts 19:30 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.”
1051. Acts 19:31 tn Grk “Asiarchs” (high-ranking officials of the province of Asia).
1052. Acts 19:31 tn Grk “sending”; the participle πέμψαντες (pempsantes) has been translated as a finite verb due to requirements of contemporary English style.
1053. Acts 19:31 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.
1054. Acts 19:31 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.
1055. Acts 19:32 tn Or “had assembled.”
1056. Acts 19:33 tn Or “Some of the crowd gave instructions to.”
1057. Acts 19:33 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.
1058. Acts 19:33 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.”
1059. Acts 19:33 tn Or “motioning.”
1060. Acts 19:33 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.
1061. Acts 19:33 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.”
1062. Acts 19:34 tn Grk “But recognizing.” The participle ἐπιγνόντες (epignontes) has been translated as a finite verb due to requirements of contemporary English style.
1063. Acts 19:34 tn Grk “[they shouted] with one voice from all of them” (an idiom).
1064. Acts 19:34 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).
1065. Acts 19:34 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.
1066. Acts 19:35 tn Or “clerk.” The “scribe” (γραμματεύς, grammateus) was the keeper of the city’s records.
1067. Acts 19:35 tn This is a generic use of ἄνθρωπος (anthrōpos).
1068. Acts 19:35 tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.
1069. Acts 19:35 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.
1070. Acts 19:35 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.
1071. Acts 19:36 tn Grk “these things.”
1072. Acts 19:36 tn The genitive absolute construction with the participle ὄντων (ontōn) 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.”
1073. Acts 19:36 tn Grk “it is necessary that you be quiet.”
1074. Acts 19:36 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.
1075. Acts 19:37 tn Or perhaps, “desecrators of temples.”
1076. Acts 19:37 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.
1077. Acts 19:38 tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”
1078. Acts 19:38 tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”
1079. Acts 19:38 tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.
1080. Acts 19:39 tn Or “anything more than this.”
1081. Acts 19:39 tn Or “resolved.”
1082. Acts 19:39 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.
1083. Acts 19:40 tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.
1084. Acts 19:40 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.
1085. Acts 19:40 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.
1086. Acts 19:40 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.”
1087. Acts 19:41 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.
1088. Acts 19:41 tn Grk “And saying.” The participle εἰπών (eipōn) has been translated as a finite verb due to requirements of contemporary English style.
1089. Acts 19:41 tn Grk “these things.”
1090. Acts 19:41 sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.