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.


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.


The participle βλασφημοῦντες ( blasfhmounte" ) 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.


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 .


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.


Or “and consider yourselves unworthy.”


Grk “behold, we.” In this context ἰδού ( idou ) is not easily translated into English.


Here οὕτως ( Joutws ) 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.


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”).


Grk “that you should be for salvation,” but more simply “to bring salvation.”


The imperfect verb ἔχαιρον ( ecairon ) and the following ἐδόξαζον ( edoxazon ) are translated as ingressive imperfects.


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.


BDAG 239 s.v. διαφέρω 1 has “ spread ” for διαφέρετο ( diafereto ) in connection with a teaching. This is the first summary since Acts 9:31 .


For the translation of παρώτρυναν ( parwtrunan ) as “incited” see BDAG 780 s.v. παροτρύνω .


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 ).


The participle ἐκτιναξάμενοι ( ektinaxamenoi ) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).


Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.


Or “that a large crowd.”


Or “who would not believe.”


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 .”


The word “there” is not in the Greek text, but is implied.


Grk “word.”


Here the context indicates the miraculous nature of the signs mentioned.


BDAG 825 s.v. πλῆθος 2.b. γ has this translation for πλῆθος ( plhqo" ).


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.


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.


On this verb see BDAG 1022 s.v. ὑβρίζω .


The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι ( liqobolhsai ) in the Greek text.


Grk “learning about it, fled.” The participle συνιδόντες ( sunidonte" ) has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.


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.


The periphrastic construction εὐαγγελιζόμενοι ἦσαν ( euangelizomenoi hsan ) has been translated as a progressive imperfect.


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.


Grk “powerless in his feet,” meaning he was unable to use his feet to walk.


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.


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.


Or “looked.”


BDAG 722 s.v. ὀρθός 1.a has “ stand upright on your feet .”


Grk “he”; the referent (the man) has been specified in the translation for clarity.


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.


Grk “they lifted up their voice” (an idiom).


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.


So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες ( Jomoiwqente" ) as an adjectival participle modifying θεοί ( qeoi ): “the gods resembling men have come down to us.” sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.


The imperfect verb ἐκάλουν ( ekaloun ) has been translated as an ingressive imperfect.


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 .


Or “oxen.”


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.


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.


The participle ἀκούσαντες ( akousante" ) is taken temporally.


Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες ( diarrhxante" ) has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy ( m. Sanhedrin 7.5; Jdt 14:16-17).


So BDAG 307 s.v. ἐκπηδάω 1, “ rush (lit. ‘leap’) out … εἰς τὸν ὄχλον into the crowd Ac 14:14 .”


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 ( in Athens is the other). So Paul focused on God as Creator, a common link.


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.


Grk “in order that you should turn,” with ἐπιστρέφειν ( epistrefein ) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10 .


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.


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.


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.


On this term see BDAG 780 s.v. παροίχομαι . The word is a NT hapax legomenon .


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.


The participle ἀγαθουργῶν ( agaqourgwn ) is regarded as indicating means here, parallel to the following participles διδούς ( didou" ) and ἐμπιπλῶν ( empiplwn ). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.


Or “from the sky” (the same Greek word means both “heaven” and “sky”).


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.”


The participle λέγοντες ( legontes ) is regarded as indicating means.


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.


The participle πείσαντες ( peisante" ) is taken temporally (BDAG 791 s.v. πείθω 1.c).


Grk “stoning Paul they dragged him.” The participle λιθάσαντες ( liqasante" ) has been translated as a finite verb due to requirements of contemporary English style.


Grk “and entered”; the word “back” is not in the Greek text but is implied.


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.


Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle ( ἐπιστηρίζοντες , episthrizonte" ) and the following one ( παρακαλοῦντες , parakalounte" ) have been translated as finite verbs connected by the coordinating conjunction “and.”


Or “sufferings.”


The preposition κατά ( kata ) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.


Literally with a finite verb ( προσευξάμενοι , proseuxamenoi ) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.


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.


Grk “Then passing through Pisidia they came.” The participle διελθόντες ( dielqonte" ) has been translated as a finite verb due to requirements of contemporary English style.


Or “message.”


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.


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.


Or “announced.”


BDAG 238 s.v. διατρίβω gives the meaning as “ spend ” when followed by an accusative τὸν χρόνον ( ton cronon ) which is the case here.


Grk “no little (time)” (an idiom).


Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [ tw eqei tw Mwu>sew" ] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [ kai tw eqei tw Mwu>sew" peripathte ]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul ( TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view. sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.


Grk “no little argument and debate” (an idiom).


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.


Grk “go up to,” but in this context a meeting is implied.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that fits with Acts 11:30 . More than likely Gal 2:1-10 is to be related to Acts 11:30 .


L&N 33.201 indicates that ἐκδιηγέομαι ( ekdihgeomai ) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.


For ἐποίουν ( epoioun ) in this verse BDAG 839 s.v. ποιέω 2.c has “ they brought joy to the members .”


BDAG 761 s.v. παραδέχομαι 2 has “ receive, accept ” for the meaning here.


“They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27 . God is always the agent.


Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.


Or “keep.”


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.


Or “discussion.” This term is repeated from v. 2 .


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.”


Or “word.”


Or “of the good news.”


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.


Or “has borne witness.”


BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate .”


Or “purifying.”


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 .


Or “forefathers”; Grk “fathers.”


Or “by.”


Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον ( kaq ’ Jon tropon ) here as “ in the same way as .” sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.


BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “ say nothing, keep still, keep silent .”


Here in connection with τέρατα ( terata ) the miraculous nature of these signs is indicated.


BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “ stop speaking, become silent .”


Grk “answered, saying”; the redundant participle λέγων ( legwn ) has not been translated.


Or “reported,” “described.”


BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14 , “ God concerned himself about winning a people fr. among the nations .”


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.


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.


Grk “After these things.”


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 ).


BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore ,” but since ἀνοικοδομέω ( anoikodomew , “rebuild”) has occurred twice in this verse already, “restore” is used here.


Or “so that all other people.” The use of this term follows Amos 9:11 LXX.


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.


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.


Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω ( epikalew ) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.


Or “I have decided,” “I think.” The verb κρίνω ( krinw ) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “ judge, think, consider, look upon ” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.


Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω ).


Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).


The translation “to write a letter, to send a letter to” for ἐπιστέλλω ( epistellw ) is given in L&N 33.49.


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 .


Or “polluted.”


Grk “from generations of old”; the translation “ fr. ancient times ” is given by BDAG 192 s.v. γενεά 3.b.


The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.


BDAG 255 s.v. δοκέω 2.b. β lists this verse under the meaning “ it seems best to me, I decide, I resolve .”


Grk “writing by their hand” (an idiom for sending a letter).


Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.


Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.


Grk “to the brothers who are from the Gentiles.”


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.


Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ . τινά Ac 15:24 (w. λόγοις foll.).”


BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle .”


Grk “souls.”


Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”


Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.


Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις ( anqrwpoi" ) is dative and must agree with “Barnabas and Paul,” while ἄνδρας ( andra" ) is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”


Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.


Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”


This verb has been translated as an epistolary aorist.


Grk “by means of word” (an idiom for a verbal report).


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.


L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “ the necessary things .”


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.


Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” ( καὶ πνικτῶν , kai pniktwn ), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic. sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law ( Lev 17:13-14 ), Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and from blood ).


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.


Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun ( ὧν , |wn ) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες ( diathrounte" ) has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.


The phrase ἔρρωσθε ( errwsqe ) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).


Or “sent away.”


Or “congregation” (referring to the group of believers).


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.


Grk “they”; the referent (the people) is specified in the translation for clarity.


Or “at its encouraging message.”


Here λόγου ( logou ) is singular. BDAG 599-600 s.v. λόγος 1.a. β has “ in a long speech ” for this phrase.


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.


The word “there” is not in the Greek text, but is implied.


Grk “Returning let us visit.” The participle ἐπιστρέψαντες ( epistreyante" ) has been translated as a finite verb due to requirements of contemporary English style.


See the note on the phrase “word of the Lord” in v. 35 .


BDAG 422 s.v. ἔχω 10.b has “ how they are ” for this phrase.


BDAG 94 s.v. ἀξιόω 2.a has “ he insisted (impf.) that they should not take him along ” for this phrase.


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.


BDAG 780 s.v. παροξυσμός 2 has “ sharp disagreement ” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”


Grk “taking along Mark sailed.” The participle παραλαβόντα ( paralabonta ) has been translated as a finite verb due to requirements of contemporary English style.


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.


Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν ( adelfwn ),.


Grk “And behold, a disciple.” Here ἰδού ( idou ) has not been translated.


L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”


Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.


Grk “and taking him he circumcised him.” The participle λαβών ( labwn ) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue ( 1 Cor 9:15-23 ).


The verb περιέτεμεν ( perietemen ) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.


Or “who lived in the area.”


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.


Or “cities.”


BDAG 762-63 s.v. παραδίδωμι 3 has “ they handed down to them the decisions to observe Ac 16:4 .”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.


Or “observe” or “follow.”


BDAG 437 s.v. ἡμέρα 2.c has “ every day ” for this phrase.


Or “forbidden.”


Or “word.”


Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.


BDAG 511 s.v. κατά B.1.b has “ to Mysia ” here.


Or “permit”; see BDAG 269 s.v. ἐάω 1.


The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.


Although the normal meaning for παρέρχομαι ( parercomai ) is “pass by, go by,” it would be difficult to get to Troas from where Paul and his companions were without going through rather than around Mysia. BDAG 776 s.v. παρέρχομαι 6 list some nonbiblical examples of the meaning “go through, pass through,” and give that meaning for the usage here.


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.


The word “there” is not in the Greek text, but is implied.


The participle λέγων ( legwn ) is redundant and has not been translated.


Grk “Coming over.” The participle διαβάς ( diabas ) has been translated as a finite verb due to requirements of contemporary English style.


Grk “he”; the referent (Paul) has been specified in the translation for clarity.


Grk “sought.”


Or “summoned.”


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 .”


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.”


For location see JP1-C1 ; JP2-C1 ; JP3-C1 ; JP4-C1 .


36 81 323 945 1175 1891 pc . This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.


Grk “and sitting down we began to speak.” The participle καθίσαντες ( kaqisante" ) has been translated as a finite verb due to requirements of contemporary English style.


The imperfect verb ἐλαλοῦμεν ( elaloumen ) has been translated as an ingressive imperfect.


On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις .


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.


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 ).


Grk “urged us, saying.” The participle λέγουσα ( legousa ) is redundant in English and has not been translated.


This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.


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.’”


Although BDAG 759 s.v. παραβιάζομαι has “ urge strongly, prevail upon ,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”


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.


Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων , originally Πύθων ( Puqwn ) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.


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.


Or “masters.”


On this term see BDAG 616 s.v. μαντεύομαι . It was used of those who gave oracles.


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.


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.”


Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας ( Jodon swthria" ). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.


Grk “becoming greatly annoyed.” The participle διαπονηθείς ( diaponhqei" ) has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι .


Grk “and turning.” The participle ἐπιστρέψας ( epistreya" ) has been translated as a finite verb due to requirements of contemporary English style.


Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”


BDAG 1102-3 s.v. ὥρα 2.c has “ at that very time, at once, instantly ” for the usage in this verse.


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.


Grk “was gone, seizing.” The participle ἐπιλαβόμενοι ( epilabomenoi ) has been translated as a finite verb due to requirements of contemporary English style.


On the term ἕλκω ( {elkw ) see BDAG 318 s.v. 1 .


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.


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.”


BDAG 309 s.v. ἐκταράσσω has “ agitate, cause trouble to, throw into confusion ” for the meaning of this verb.


Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες ( Juparconte" ) has been translated as a finite verb due to requirements of contemporary English style.


Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.


Or “acknowledge.”


Grk “we being Romans.” The participle οὖσιν ( ousin ) has been translated as a causal adverbial participle.


L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη ( sunepesth ) in this verse.


Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες ( perirhxante" ) has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging ( 2 Cor 11:25 ; 1 Thess 2:2 ).


Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.


The infinitive ῥαβδίζειν ( rJabdizein ) means “to beat with rods or sticks” (as opposed to fists or clubs, BDAG 902 s.v. ῥαβδίζω ).


Grk “Having inflicted many blows on them.” The participle ἐπιθέντες ( epiqente" ) has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a. β has “ inflict blows upon someone ” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”


Grk “commanding.” The participle παραγγείλαντες ( parangeilante" ) has been translated as a finite verb due to requirements of contemporary English style.


Or “prison.”


L&N 6.21 has “stocks” for εἰς τὸ ξύλον ( ei" to xulon ) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26 , where the “bonds” (“chains”?) of the prisoners loosened.


Grk “praying, were singing.” The participle προσευχόμενοι ( proseucomenoi ) has been translated as a finite verb due to requirements of contemporary English style.


The words “the rest of” are not in the Greek text, but are implied.


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.


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.


The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.


Or “thought.”


Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ ( megalh fwnh ) has been simplified as an English adverb (“loudly”), and the participle λέγων ( legwn ) has not been translated since it is redundant in English.


Grk “he”; the referent (the jailer) has been specified in the translation for clarity.


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.


Grk “And bringing them outside, he asked.” The participle προαγαγών ( proagagwn ) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί ( kai ) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.


The Greek term ( δεῖ , dei ) is used by Luke to represent divine necessity.


Grk “said.”


א A B 33 81 pc 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.


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.


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.


Grk “taking them…he washed.” The participle παραλαβών ( paralabwn ) has been translated as a finite verb due to requirements of contemporary English style.


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.”


Here καί ( kai ) has been translated as “then” to indicate the logical sequence.


Or “immediately.”


Grk “He”; the referent (the jailer) has been specified in the translation for clarity.


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.


Or “he was overjoyed.”


The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.


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.


The translation “ day is breaking ” for ἡμέρα γίνεται ( Jhmera ginetai ) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.


On the term translated “magistrates,” see BDAG 947-48 s.v. στρατηγός 1. These city leaders were properly called duoviri , but were popularly known as praetors ( στρατηγοί , strathgoi ). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Silas independently. God was at work everywhere.


On the term ῥαβδοῦχος ( rJabdouco" ) see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”


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.


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.


Grk “So coming out now go in peace.” The participle ἐξελθόντες ( exelqonte" ) has been translated as a finite verb due to requirements of contemporary English style.


Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.


Grk “Having us beaten in public.” The participle δείραντες ( deirante" ) has been translated as a finite verb due to requirements of contemporary English style.


Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “ uncondemned, without due process ” for this usage.


The participle ὑπάρχοντας ( Juparconta" ) has been translated as a concessive adverbial participle.


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.


L&N 28.71 has “send us away secretly” for this verse.


Grk “But they.”


Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.


Grk “and coming, they apologized.” The participle ἐλθόντες ( elqonte" ) has been translated as a finite verb due to requirements of contemporary English style.


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.


The verb ἐρώτων ( erwtwn ) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.


“Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.


BDAG 250 s.v. διοδεύω 1 has “ go, travel through ” for this verse.


Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.


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 .


BDAG 772 s.v. παρατίθημι 2.b has “ demonstrate, point out ” here.


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 Greek words used here ( καὶ ὅτι , kai {oti , “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.


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.


Or “convinced.”


Or “a large crowd.”


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 ).


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).


Grk “becoming jealous.” The participle ζηλώσαντες ( zhlwsante" ) has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts ( 5:17; 7:9; 13:45 ).


Literally ἀγοραῖος ( agoraio" ) refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “ rabble .” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”


On this term, which is a NT hapax legomenon , see BDAG 745 s.v. ὀχλοποιέω .


BDAG 458 s.v. θορυβέω 1 has “ set the city in an uproar , start a riot in the city ” for the meaning of ἐθορύβουν ( eqoruboun ) in this verse.


Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.


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 .”


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 ).


L&N 37.93 defines πολιτάρχης ( politarch" ) as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).


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.


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.


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.


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.


Or “the emperor’s” (“Caesar” is a title for the Roman emperor).


The word “named” is not in the Greek text, but is supplied for clarity.


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.


L&N 37.93 defines πολιτάρχης ( politarch" ) as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official.’”


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.


Grk “they”; the referent (the city officials) has been specified in the translation for clarity.


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.


Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun ( οἵτινες , Joitine" ) has been left untranslated and a new English sentence begun. The participle παραγενόμενοι ( paragenomenoi ) has been taken temporally.


Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.


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.


Or “willingly,” “readily”; Grk “with all eagerness.”


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.


This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.


BDAG 437 s.v. ἡμέρα 2.c has “ every day ” for this phrase in this verse.


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).


Or “respected.”


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.


BDAG 911 s.v. σαλεύω 2 has “ incite ” for σαλεύοντες ( saleuonte" ) in Acts 17:13 . sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.


Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ( {ew" epi thn qalassan ) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).


Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.


For location see JP1-C2 ; JP2-C2 ; JP3-C2 ; JP4-C2 .


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.


Or “when he saw.” The participle θεωροῦντος ( qewrounto" ) has been translated as a causal adverbial participle; it could also be translated as temporal.


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 .


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 .


BDAG 956 s.v. συμβάλλω 1 has “ converse, confer ” here.


Grk “saying.”


Or “ignorant show-off.” The traditional English translation of σπερμολόγος ( spermologo" ) is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος : “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”


The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων ( daimoniwn , “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.


Grk “him”; the referent (Paul) has been specified in the translation for clarity.


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 .


BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα ( xenizonta ) as “ astonishing things Ac 17:20 .”


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.


The imperfect verb ηὐκαίρουν ( hukairoun ) has been translated as a customary or habitual imperfect.


BDAG 406-7 s.v. εὐκαιρέω has “ used to spend their time in nothing else than telling Ac 17:21 .”


Grk “standing…said.” The participle ζηλώσαντες ( zhlwsante" ) has been translated as a finite verb due to requirements of contemporary English style.


The term δεισιδαιμονεστέρους ( deisidaimonesterou" ) is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων ). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio ), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.


BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα ( kata panta ) as “ in all respects. ”


Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα ( sebasmata ).


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”).


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.


Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15 .


Or “because he is.” The participle ὑπάρχων ( Juparcwn ) could be either adjectival, modifying οὗτος ( Joutos , “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς ( didou" ) in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.


L&N 57.45 has “nor does he need anything more that people can supply by working for him.”


Grk “he himself gives to all [people] life and breath and all things.”


Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “ every nation of humankind Ac 17:26 .”


Grk “to live over all the face of the earth.”


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.


Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.


See BDAG 1097-98 s.v. ψηλαφάω , which lists “ touch, handle ” and “ to feel around for, grope for ” as possible meanings.


The participle ὑπάρχοντα ( Juparconta ) has been translated as a concessive adverbial participle.


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.’”


Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “ divine being, divinity ” here.


Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.


Grk “by the skill and imagination of man,” but ἀνθρώπου ( anqrwpou ) has been translated as an attributive genitive.


Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη ).


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.


Or “has deliberately paid no attention to.”


Or “times when people did not know.”


Here ἀνθρώποις ( anqrwpoi" ) has been translated as a generic noun (“people”).


Or “fixed.”


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 ).


The participle ἀναστήσας ( anasthsa" ) indicates means here.


The participle ἀκούσαντες ( akousante" ) has been taken temporally.


L&N 33.408 has “some scoffed (at him) Ac 17:32 ” for ἐχλεύαζον ( ecleuazon ) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).


Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.


Although the Greek word here is ἀνήρ ( anhr ), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος ( anqrwpo" ), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).


Grk “joining him, believed.” The participle κολληθέντες ( kollhqente" ) has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28 .


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.


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.


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.


Grk “After these things.”


Grk “he”; the referent (Paul) has been specified in the translation for clarity.


Or “Paul left.”


For location see JP1-C2 ; JP2-C2 ; JP3-C2 ; JP4-C2 .


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.


Grk “finding.” The participle εὑρών ( Jeurwn ) has been translated as a finite verb due to requirements of contemporary English style.


Or “to leave.”


For location see JP4-A1 .


Or “went to.”


The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs ( ἔμενεν , emenen , and ἠργάζετο , hrgazeto ) it relates (by implication) to both of them.


On the term translated “tentmakers,” see BDAG 928-29 s.v. σκνηοποιός . Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5 ).


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 .


Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν ( epeiqen ) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν . The verb ἔπειθεν has been translated as a conative imperfect.


Grk “came down.”


BDAG 971 s.v. συνέχω 6 states, “ συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5 …in contrast to the activity cited in vs. 3.” The imperfect συνείχετο ( suneiceto ) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.


BDAG 233 s.v. διαμαρτύρομαι 2 has “ testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5 .”


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 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.


The participle βλασφημούντων ( blasfhmountwn ) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45 . The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.


Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51 , where the dust from the feet is shaken off. The participle ἐκτιναξάμενος ( ektinaxameno" ) has been translated as a finite verb due to requirements of contemporary English style. sn He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51 ). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”


Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “ guiltless Ac 18:6 .”


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.


Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.


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.


That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος ( arcisunagwgo" ) refers to the “ leader/president of a synagogue ” (so BDAG 139 s.v. and L&N 53.93).


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.


BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν . at night, in the night … Ac 18:9 .”


The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).


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.


Or “injure.”


The word “there” is not in the Greek text, but is implied.


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”).


Grk “with one accord.”


Although BDAG 175 s.v. βῆμα 3 gives the meaning “ tribunal ” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time. sn The judgment seat ( βῆμα , bhma ) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora , the public square or marketplace in the center of a city. So this was a very public event.


Or “inciting.”


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.


Grk “about to open his mouth” (an idiom).


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 ).”


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 .”


Grk “accepting your complaint, O Jews.”


Or “dispute.”


Grk “see to it” (an idiom).


Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.


Grk “driven away,” but this could result in a misunderstanding in English (“driven” as in a cart or wagon?). “Forced away” conveys the idea; Gallio rejected their complaint. In contemporary English terminology the case was “thrown out of court.” The verb ἀπήλασεν ( aphlasen ) has been translated as a causative since Gallio probably did not perform this action in person, but ordered his aides or officers to remove the plaintiffs.


That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος ( arcisunagwgo" ) refers to the “ leader/president of a synagogue ” (so BDAG 139 s.v. and L&N 53.93). sn See the note on synagogue in 6:9 .


The imperfect verb ἔτυπτον ( etupton ) has been translated as an ingressive imperfect.


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.


The participle προσμείνας ( prosmeina" ) is taken temporally.


For location see JP1-C2 ; JP2-C2 ; JP3-C2 ; JP4-C2 .


Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος ( apotaxameno" ) has been translated as a finite verb due to requirements of contemporary English style.


Grk “Syria, and with him.”


Or “Aquila, who.” The relationship of the participle κειράμενος ( keirameno" ) is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας ( Akula" ) and the reversal of the normal order (Aquila and Priscilla, Acts 17:34 ), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem ( Acts 21:23 ) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.


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 ).


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.


Grk “he”; the referent (Paul) has been specified in the translation for clarity.


Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.


Grk “going”; the participle εἰσελθών ( eiselqwn ) has been translated as a finite verb due to requirements of contemporary English style.


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 .


Or “but took leave of.”


Grk “and saying”; the participle εἰπών ( eipwn ) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.


Or “will return.”


The participle θέλοντος ( qelontos ), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.


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.


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 .”


Grk “going up and greeting.” The participles ἀναβάς ( anabas ) and ἀσπασάμενος ( aspasameno" ) are translated as finite verbs due to requirements of contemporary English style.


The words “at Jerusalem” are not in the Greek text, but are implied by the participle ἀναβάς ( anabas ). The expression “go up” refers almost exclusively to the direction of Jerusalem, while the corresponding “go down” ( κατέβη , katebh ) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem. map For the location of Jerusalem see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Grk “Having spent”; the participle ποιήσας ( poihsas ) is taken temporally.


For location see JP1-D2 ; JP2-D2 ; JP3-D2 ; JP4-D2 .


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.


Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”


Or “had been taught.”


Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω ).


Grk “the things.”


Grk “knowing”; the participle ἐπιστάμενος ( epistameno" ) has been translated as a concessive adverbial participle.


Or “boldly.” This is a frequent term in Acts ( 9:27-28; 13:46; 14:3; 19:8; 26:26 ).


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.”


Grk “he”; the referent (Apollos) has been specified in the translation for clarity.


Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι ( protreyamenoi ) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.


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.


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.


Or “vehemently.” BDAG 414 s.v. εὐτόνως has “ vigorously, vehemently … εὐ . διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28 .”


L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ ( toi" Ioudaioi" diakathlenceto dhmosia ) as “he defeated the Jews in public debate.” On this use of the term δημόσιος ( dhmosio" ) see BDAG 223 s.v. 2 .


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 .


Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here ( τὸν χριστόν , ton criston ) has the article, a further indication that it should be regarded as subject of the infinitive.


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.


For location see JP1-C2 ; JP2-C2 ; JP3-C2 ; JP4-C2 .


Or “interior.”


BDAG 92 s.v. ἀνωτερικός has “ upper τὰ ἀ . μέρη the upper (i.e. inland ) country, the interior Ac 19:1 .”


For location see JP1-D2 ; JP2-D2 ; JP3-D2 ; JP4-D2 .


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.


The word “there” is not in the Greek text but is implied.


The participle πιστεύσαντες ( pisteusante" ) is taken temporally.


Grk “they [said] to him” (the word “said” is implied in the Greek text).


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.


Grk “he”; the referent (Paul) has been specified in the translation for clarity.


Grk “they said.”


Or “laid.”


The imperfect verb ἐλάλουν ( elaloun ) has been translated as an ingressive imperfect.


The imperfect verb ἐπροφήτευον ( eprofhteuon ) has been translated as an ingressive imperfect.


Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών ( eiselqwn ) has been translated as a finite verb due to requirements of contemporary English style.


Or “boldly.”


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 .


Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων ( dialegomeno" and peiqwn ) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”


BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.


Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53 .


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 .”


Grk “leaving them, he took.” The participle ἀποστάς ( apostas ) has been translated as a finite verb due to requirements of contemporary English style.


The words “with him” are not in the Greek text, but are implied.


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 .


BDAG 437 s.v. ἡμέρα 2.c has “ every day ” for this phrase in this verse.


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.”


Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia. sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7 , “all the world”). The message was now available to the region.


BDAG 1019 s.v. τυγχάνω 2.d states, “ δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11 .”


Or “skin” (the outer surface of the body).


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 ).


The words “of them” are not in the Greek text, but are implied.


Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων ( periercomenwn ) has been translated as “itinerant.”


Grk “to name the name.”


Grk “who had.” Here ἔχω ( ecw ) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a. α .


Grk “a certain Sceva.”


Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”


Grk “Jesus I know about.” Here ᾿Ιησοῦν ( Ihsoun ) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.


BDAG 380 s.v. ἐπίσταμαι 2 has “ know, be acquainted with τινά … τὸν Παῦλον Ac 19:15 .” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω ( ginwskw ).


Grk “in whom the evil spirit was.”


Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος ( efalomeno" ) has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16 .”


Grk “and beating them all into submission.” The participle κατακυριεύσας ( katakurieusa" ) has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.


BDAG 484 s.v. ἰσχύω 3 has “ win out, prevail … κατά τινος over, against someone Ac 19:16 .”


For location see JP1-D2 ; JP2-D2 ; JP3-D2 ; JP4-D2 .


Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “ φόβος ἐ . ἐπί τινα fear came upon someone … Ac 19:17 .”


Or “exalted.”


Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.


Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι : ἀ . τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18 .” sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.


BDAG 472 s.v. ἱκανός 4.a has “ many , quite a few ” for ἱκανοί ( Jikanoi ) in this verse.


On this term see BDAG 800 s.v. περίεργος 2.


Or “scrolls.”


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 .”


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.


Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19 .” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27 ).


The imperfect verb ηὔξανεν ( huxanen ) has been translated as a progressive imperfect, as has the following verb ἴσχυεν ( iscuen ).


Grk “all these things had been fulfilled.”


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.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών ( eipwn ) has been translated as a finite verb and a new sentence begun here in the translation.


The aorist participle ἀποστείλας ( aposteila" ) has been taken temporally reflecting action antecedent to that of the main verb ( ἐπέσχεν , epescen ).


Grk “two of those who ministered to him.”


Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.


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.


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 .”


Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).


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.”


Grk “brought not a little business” (an idiom).


Grk “gathering.” The participle συναθροίσας ( sunaqroisa" ) has been translated as a finite verb due to requirements of contemporary English style.


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.


Another possible meaning is “that this business is an easy way for us to earn a living.”


Grk “persuading.” The participle πείσας ( peisa" ) has been translated as a finite verb due to requirements of contemporary English style.


Or “misled.”


BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd … Ac 11:24, 26; 19:26 .”


For location see JP1-D2 ; JP2-D2 ; JP3-D2 ; JP4-D2 .


Grk “Asia”; see the note on this word in v. 22 .


The participle λέγων ( legwn ) has been regarded as indicating instrumentality.


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 .


Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “ come into disrepute Ac 19:27 .”


BDAG 597 s.v. λογίζομαι 1.b has “ εἰς οὐθὲν λογισθῆναι be looked upon as nothing … Ac 19:27 .”


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.


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.


Grk “And hearing.” The participle ἀκούσαντες ( akousante" ) has been taken temporally.


Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case ( Acts 7:54 ).


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.


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.


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 .”


Grk “they”; the referent (the crowd) has been specified in the translation for clarity.


Grk “to the theater with one accord.”