1 tn (1:1) Or "produced," Grk "made."
2tn (1:1) Or "first." The translation "former" is preferred because "first" could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term prw'to" (prwtos) does not necessarily mean "first" in an absolute sense, but can refer to the first in a set or series. That is what is intended here--the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).
3tn (1:1) The Greek word lovgo" (logos) is sometimes translated "book" (NRSV, NIV) or "treatise" (KJV). A formal, systematic treatment of a subject is implied, but the word "book" may be too specific and slightly misleading to the modern reader, so "account" has been used.
sn (1:1) The former account refers to the Gospel of Luke, which was "volume one" of the two-volume work Luke-Acts.
4tn (1:1) Grk "O Theophilus," but the usage of the vocative in Acts with w\ (w) is unemphatic, following more the classical idiom (see D. B. Wallace, Exegetical Syntax, 69).
5tn (1:2) The words "to heaven" are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words "to heaven" after "taken up" to specify the destination explicitly mentioned later in 1:11.
6tn (1:2) Or "commands." Although some modern translations render ejnteilavmeno" (enteilameno") as "instructions" (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like "orders" conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies ("taken up").
7tn (1:2) Or "through."
8tn (1:3) Grk "to them"; the referent (the apostles) has been specified in the translation for clarity.
9sn (1:3) After his suffering is a reference to Jesus' crucifixion and the abuse which preceded it.
10tn (1:3) Grk "during forty days." The phrase "over a forty-day period" is used rather than "during forty days" because (as the other NT accounts of Jesus' appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.
11tn (1:4) Or "While he was assembling with them," or "while he was sharing a meal with them." There are three basic options for translating the verb sunalivzw (sunalizw): (1) "Eat (salt) with, share a meal with"; (2) "bring together with, assemble with"; (3) "spend the night with, stay with" (BAGD 783-4 s.v. sunalivzw). The difficulty with (1) is that it does not fit the context, and this meaning is not found elsewhere. (2) is difficult because of the singular number and the present tense. (3) is based on a spelling variation of sunaulizovmeno" (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.
12tn (1:4) Grk "ordered them"; the command "Do not leave" is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).
13tn (1:4) The word "there" is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).
14tn (1:4) Grk "the," with the article used as a possessive pronoun (D. B. Wallace, Exegetical Syntax, 215).
15tn (1:4) Grk "for the promise of the Father." Jesus is referring to the promised gift of the Holy Spirit (see the following verse).
16tn (1:4) Grk "While he was with them, he ordered them not to leave Jerusalem, but to wait there for `what my Father promised, which you heard about from me.'" This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct in the translation.
17tn (1:5) In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.
18tn (1:5) The pronoun is plural in Greek.
19tn (1:6) Grk "they began to ask him, saying." The participle levgonte" (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb hjrwvtwn (hrwtwn) is best translated as an ingressive imperfect.
20tn (1:7) Grk "It is not for you to know."
21tn (1:8) Or "to the ends."
22tn (1:9) 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, kaiv (kai) is not translated here.
23tn (1:10) Grk "And as." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
24tn (1:10) Grk "behold."
25tn (1:11) The word "here" is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.
26tn (1:11) Or "into the sky." The Greek word oujranov" (ouranos) may be translated "sky" (vv. 10, 11a) or "heaven" (twice in v. 11b) depending on the context.
27tn (1:12) Or "from the hill." The Greek term o[ro" (oros) refers to a relatively high elevation of land in contrast with bounov" (bounos, "hill").
28sn (1:12) The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
29sn (1:12) The phrase a Sabbath day's journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).
30tn (1:13) 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, kaiv (kai) is not translated here.
31tn (1:13) The word "Jerusalem" is not in the Greek text but is implied (direct objects were often omitted when clear from the context).
32sn (1:13) In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.
33tn (1:13) The words "were there" are not in the Greek text, but are implied.
34sn (1:14) Jesus' brothers are mentioned in Matt 13:55 and John 7:3.
35tn (1:15) Grk "And in those days." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
36tn (1:15) Or "brethren" (but the term includes both male and female believers).
37tn (1:16) In light of the compound phrase a[ndre" ajdelfoiv (andre" adelfoi, "Men brothers") Peter's words are probably to be seen as directly addressed to the males present, possibly limited to those of the twelve (really ten at this point--eleven minus the speaker, Peter) mentioned by name in Acts 1:13.
38tn (1:16) Grk "foretold by the mouth of."
39tn (1:17) Or "and was chosen to have a share in this ministry." The term lagcavnw (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, "was chosen to have."
40tn (1:18) The referent of "this man" (Judas) was specified in the translation for clarity.
41tn (1:18) Traditionally, "with the reward of his wickedness."
42tn (1:18) Traditionally, "falling headlong."
43tn (1:18) Or "all his intestines."
44tn (1:19) Grk "And this." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
45sn (1:19) Their own language refers to Aramaic, the language spoken in Palestine in Jesus' day.
46tn (1:19) Grk "the field was called." The passive voice has been converted to active in the translation in keeping with contemporary English style.
47tn (1:20) Or "uninhabited" or "empty."
48sn (1:20) A quotation from Ps 69:25.
49tn (1:20) Or "Let another take his office."
sn (1:20) A quotation from Ps 109:8.
50tn (1:21) The Greek term here is ajnhvr (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.
51tn (1:21) Grk "the Lord Jesus went in and out among us." According to BAGD s.v. eijsevrcomai 1.d, "ejn pantiV crovnw/ w|/ eijsh'lqen kaiV ejxh'lqen ejf* hJma'" went in and out among us = associated with us Ac 1:21."
52tn (1:22) "He" refers to Jesus.
53tn (1:23) Grk "So they proposed two." The word "candidates" was supplied in the text for clarity.
54tn (1:24) Grk "And praying, they said." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
55tn (1:25) Grk "to take the place."
56tn (1:25) Or "of this ministry."
57tn (1:25) Or "the task of this service and apostleship which Judas ceased to perform."
58sn (1:25) To go to his own place. This may well be a euphemism for Judas' judged fate. He separated himself from them, and thus separated he would remain.
59tn (1:26) Here kaiv (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.
60tn (1:26) Grk "and the lot fell on Matthias."
61tn (1:26) Or "he was counted as one of the apostles along with the eleven."
1tn (2:1) Grk "And" Here kaiv (kai) has been translated as "now" to indicate the transition to a new topic. Greek style often begins sentences or clauses with "and," but English style does not.
2tn (2:2) Here kaiv (kai) has not been translated for stylistic reasons. It occurs as part of the formula kaiV ejgevneto (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ejgevneto as "came" so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction kaiv is not necessary.
3tn (2:2) Or "a noise."
4tn (2:2) While fevrw (ferw) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 fevromai (feromai) should probably be understood in a more idiomatic sense of "blowing" since it is combined with the noun for wind (pnohv, pnoh).
5tn (2:2) Or "from the sky." The Greek word oujranov" (ouranos) may be translated "sky" or "heaven" depending on the context.
6tn (2:3) Or "And divided tongues as of fire." The precise meaning of diamerivzomai (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be "tongues as of fire dividing up one to each person," but it is also possible that the individual tongues of fire were divided ("And divided tongues as of fire appeared"). The translation adopted in the text ("tongues spreading out like a fire") attempts to be somewhat ambiguous.
7tn (2:4) Grk "And all." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
8tn (2:4) This verb, ajpofqevggomai (apofqengomai), was used of special utterances in Classical Greek (BAGD 102 s.v.).
9tn (2:4) Greek glwvssai" (glwssai", the same word used for the tongues of fire).
sn (2:4) Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from "every nation under heaven."
10tn (2:5) Grk "Jews, devout men." It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17, 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb katoikevw (katoikew) normally means "reside" or "dwell," and archeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ajnhvr (ajnhr), which usually does mean "male" or "man" (as opposed to woman), sometimes is used generically to mean "a person" (BAGD 66 s.v. 1, 6; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.
11tn (2:5) Grk "Now there were residing in Jerusalem Jews, devout men from every nation under heaven."
12tn (2:6) Or "this noise."
13tn (2:6) Or "was bewildered."
14tn (2:7) Grk "They were astounded and amazed, saying." The two imperfect verbs, ejxivstanto (existanto) and ejqauvmazon (eqaumazon), show both the surprise and the confusion on the part of the hearers. The verb ejxivstanto (from ejxivsthmi, existhmi) often implies an illogical perception or response (BAGD 276 s.v.): "to be so astonished as to almost fail to comprehend what one has experienced" (L&N 25.218).
15tn (2:7) Grk "Behold, aren't all these." The Greek word ijdouv (idou) at the beginning of this statement is not translated because it has no exact English equivalent here, but adds interest and emphasis (BAGD 371 s.v. 1.b.d^.
16tn (2:8) Grk "we hear them, each one of us."
17tn (2:8) Grk "in our own language in which we were born."
18sn (2:9) Asia in the NT is always 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.
19tn (2:10) According to BAGD 473 s.v. Libuvh, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).
20sn (2:11) Proselytes are Gentile (i.e., non-Jewish) converts to Judaism.
21tn (2:11) Or "God's mighty works." Here the genitive tou' qeou' (tou qeou) is translated as a subjective genitive.
22tn (2:13) The words "the believers" are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.
23tn (2:13) Grk "They are full of new wine!"
sn (2:13) New wine refers to a new, sweet wine in the process of fermentation.
24tn (2:14) Grk "standing up." The participle staqeiv" (staqei") has been translated as a finite verb due to requirements of contemporary English style.
25tn (2:14) Or "You men of Judea."
26tn (2:15) Grk "These men are not drunk, as you suppose."
27tn (2:15) Grk "only the third hour."
28sn (2:16) Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.
29sn (2:17) The phrase in the last days is not from Joel, but represents Peter's interpretive explanation of the current events as falling "in the last days."
30tn (2:17) Grk "on all flesh."
31tn (2:18) Or "my servants." Though dou'lo" (doulos) is frequently translated "servant," the word does not bear the connotation of a free individual serving another. BAGD notes that "`servant' for `slave' is largely confined to Biblical transl. and early American times...in normal usage at the present time the two words are carefully distinguished" (BAGD 205 s.v.). The most accurate translation is "bondservant" (sometimes found in the ASV for dou'lo"), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
32sn (2:18) The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues is described in 1 Cor 14:26-33.
33tn (2:19) Or "in the heaven." The Greek word oujranov" (ouranos) may be translated "sky" or "heaven" depending on the context. Here, in contrast to "the earth below," a reference to the sky is more likely.
34tn (2:19) Here the context indicates the miraculous nature of the signs mentioned.
35tn (2:20) Or "and wonderful."
36tn (2:21) Grk "And it will be that."
37sn (2:21) A quotation from Joel 2:28-32.
38tn (2:22) Or "miraculous deeds."
39tn (2:22) Context indicates the miraculous nature of these signs.
40tn (2:23) Or "you killed."
41tn (2:23) Grk "at the hands of lawless men." At this point the term a[nomo" (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus' crucifixion.
42tn (2:24) Grk "Whom God raised up."
43tn (2:24) Or "having freed."
44sn (2:24) The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.
45tn (2:24) Or "for him to be held by it" (in either case, "it" refers to death's power).
46tn (2:25) Or "always before me."
47tn (2:26) Grk "my flesh."
48tn (2:27) Or "will not abandon my soul to Hades." Often "Hades" is the equivalent of the Hebrew term Sheol, the place of the dead.
49tn (2:27) Grk "to see," but the literal translation of the phrase "to see decay" could be misunderstood to mean simply "to look at decay," while here "see decay" is really figurative for "experience decay."
50sn (2:28) A quotation from Ps 16:8-11.
51sn (2:29) Peter's certainty is based on well-known facts.
52tn (2:29) Or "about our noted ancestor," "about the patriarch."
53tn (2:30) The participles uJpavrcwn (Juparcwn) and eijdwv" (eidw") are translated as causal circumstantial participles.
54tn (2:30) Grk "one from the fruit of his loins." "Loins" is the traditional translation of ojsfu'" (osfu"), referring to the male genital organs. A literal rendering "one who came from his genital organs" would probably be regarded as too specific and perhaps even vulgar. Most modern translations thus render the phrase "one of his descendants."
55sn (2:30) An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.
56tn (2:31) Grk "David foreseeing spoke." The participle proi>dwvn (proidwn) is taken as indicating means. It could also be translated as attendant circumstance: "David foresaw [this] and spoke." The word "this" is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).
57tn (2:31) Or "the Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (2:31) The term cristov" (cristos) was originally an adjective ("anointed"), developing in LXX into a substantive ("an anointed one"), then developing still further into a technical generic term ("the anointed one"). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus' last name.
58tn (2:31) Or "abandoned in the world of the dead." The translation "world of the dead" for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.
59tn (2:31) Grk "flesh." See vv. 26b-27. The reference to "body" in this verse picks up the reference to "body" in v. 26. The Greek term savrx (sarx) in both verses literally means "flesh"; however, the translation "body" stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line "he was not abandoned to Hades."
60tn (2:31) Grk "see," but the literal translation of the phrase "see decay" could be misunderstood to mean simply "look at decay," while here "see decay" is really figurative for "experience decay."
61sn (2:31) An allusion to Ps 16:10.
62tn (2:32) Or "of him"; Grk "of which [or whom] we are all witnesses" (Acts 1:8).
63tn (2:33) The aorist participle uJywqeiv" (Juywqei") could be taken temporally: "So then, after he was exalted..." In the translation the more neutral "exalted" (a shorter form of "having been exalted") was used to preserve the ambiguity of the original Greek.
64sn (2:33) The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.
65tn (2:33) The aorist participle labwvn (labwn) could be taken temporally: "So then, after he was exalted...and received from the Father the promised Holy Spirit." In the translation the more neutral "having received" was used to preserve the ambiguity of the original Greek.
66tn (2:33) Here the genitive tou' pneuvmato" (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.
67sn (2:33) The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.
68sn (2:34) Sit at my right hand. The word "sit" alludes back to the promise of "seating one on his throne" in v. 30.
69sn (2:35) The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.
70sn (2:35) A quotation from Ps 110:1, one of the most often cited OT passages in the NT, pointing to the exaltation of Jesus.
71tn (2:36) Or "know for certain." This term is in an emphatic position in the clause.
72tn (2:36) Grk "has made him both Lord and Christ, this Jesus whom you crucified." The clause has been simplified in the translation by replacing the pronoun "him" with the explanatory clause "this Jesus whom you crucified" which comes at the end of the sentence.
73sn (2:36) Lord. This looks back to the quotation of Ps 110:1 and the mention of "calling on the Lord" in 2:21. Peter's point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God's blessing of the Spirit as a sign of the presence of salvation and the last days.
74tn (2:36) Or "and Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (2:36) See the note on Christ in 2:31.
75tn (2:37) The word "this" is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.
76tn (2:37) Grk "their heart was pierced" (an idiom for acute emotional distress).
77tn (2:38) The verb is a third person imperative, but the common translation "let each of you be baptized" obscures the imperative force in English, since it sounds more like a permissive ("each of you may be baptized") to the average English reader.
78tn (2:38) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (2:38) In the name of Jesus Christ. Baptism in Messiah Jesus' name shows how much authority he possesses.
79tn (2:38) There is debate over the meaning of eij" in the prepositional phrase eij" a[fesin tw'n aJmartiw'n uJmw'n (eis afesin twn Jamartiwn Jumwn, "for/because of/with reference to the forgiveness of your sins"). Although a "causal" sense has been argued, it is difficult to maintain. D. B. Wallace, Exegetical Syntax, 369-71, discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and eij" has the meaning of "for" or "unto." Such a view suggests that salvation is based on works--an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of "baptism" in Acts--especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, "Repent for/with reference to your sins, and let each one of you be baptized..." Such a view is an acceptable way of handling eij", but its subtlety and awkwardness are against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, "Acts," EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BAGD 229 s.v. eij" 4.f.
80tn (2:38) Here the genitive tou' aJgivou pneuvmato" (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.
81sn (2:39) The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God's blessing.
82tn (2:40) Or "warned."
83tn (2:40) Or "crooked" (in a moral or ethical sense). See Luke 3:5.
84tn (2:41) Or "who acknowledged the truth of."
85tn (2:41) Grk "word."
86tn (2:41) Grk "souls" (here an idiom for the whole person).
87tn (2:41) Or "were won over."
88sn (2:42) Fellowship refers here to close association involving mutual involvement and relationships.
89tn (2:42) Grk "prayers." This word was translated as a collective singular in keeping with English style.
90tn (2:43) Or "Fear."
91tn (2:43) Grk "on every soul" (here "soul" is an idiom for the whole person).
92tn (2:43) In this context the miraculous nature of these signs is implied.
93tn (2:44) Grk "had."
94tn (2:45) The imperfect verb is translated as an ingressive ("began..."). Since in context this is a description of the beginning of the community of believers, it is more likely that these statements refer to the start of various activities and practices that the early church continued for some time.
95tn (2:45) It is possible that the first term for property (kthvmata, kthmata) refers to real estate (as later usage seems to indicate) while the second term (uJpavrxei", Juparxeis) refers to possessions in general, but it may also be that the two terms are used together for emphasis, simply indicating that all kinds of possessions were being sold. However, if the first term is more specifically a reference to real estate, it foreshadows the incident with Ananias and Sapphira in Acts 5:1-11.
96tn (2:45) Grk "distributing them" (aujtav, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.
97tn (2:46) BAGD 346 s.v. hJmevra 2 has "every day" for this phrase.
98tn (2:46) Grk "in the temple." This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
99tn (2:46) Here katav (kata) is used as a distributive (BAGD 406 s.v. II.1.d).
100sn (2:46) The term glad (Grk "gladness") often refers to joy brought about by God's saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).
101tn (2:46) Grk "with gladness and humbleness of hearts." It is best to understand kardiva" (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.
102tn (2:47) Or "the favor."
103tn (2:47) BAGD 346 s.v. hJmevra 2 has "every day" for this phrase.
1tn (3:1) Grk "hour."
2sn (3:1) Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism. Their faith in Christ did not make them non-Jewish in their practices.
3tn (3:1) Grk "at the ninth hour." This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).
4tn (3:2) Or "crippled."
5tn (3:2) Grk "from his mother's womb."
6tn (3:2) BAGD 346 s.v. hJmevra 2 has "every day" for this phrase.
7tn (3:2) Grk "alms." The term "alms" is not in common use today, so what the man expected, "money," is used instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe'ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.
8tn (3:2) Grk "the temple." This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
sn (3:2) Into the temple courts. The exact location of this incident is debated. The `Beautiful Gate' referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.
9tn (3:3) Grk "the temple." This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
sn (3:3) See the note on the phrase the temple courts in the previous verse.
10tn (3:3) Grk "alms." See the note on the word "money" in the previous verse.
11tn (3:4) Grk "Peter, looking directly at him, as did John, said." The participle ajtenivsa" (atenisas) is translated as a finite verb due to requirements of contemporary English style.
12tn (3:5) Grk "So he"; the referent (the lame man) has been specified in the translation for clarity.
13tn (3:6) Or "I have no money." L&N 6.69 classifies the expression ajrguvrion kaiV crusivon (argurion kai crusion) as an idiom that is a generic expression for currency, thus "money."
14sn (3:6) In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to "the name" is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).
15tn (3:6) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
16tc (3:6) The words "stand up and" (e[geire kaiv, egeire kai) are not in several important Alexandrian and Western MSS (Í B D), but included in A C E Y Byz. They are omitted by the NASB and NIV but included in the NRSV.
17tn (3:7) Here kaiv (kai) has been translated as "Then" to reflect the sequence of events.
18tn (3:7) Grk "he"; the referent (Peter) has been specified in the translation for clarity.
19tn (3:7) Grk "Peter taking hold of him...raised him up." The participle piavsa" (piasas) is translated as a finite verb due to requirements of contemporary English style.
20tn (3:7) Grk "his"; the referent (the man) has been specified in the translation for clarity.
21sn (3:7) At once the man's feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.
22tn (3:8) Grk "And he." Because of the length and complexity of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun.
23tn (3:8) Grk "Jumping up, he stood." The participle ejxallovmeno" (exallomeno") is translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.
24tn (3:8) Grk "the temple." This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
25tn (3:9) Grk "And all." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
26tn (3:10) Grk "alms," but this term is not in common use today, so the closest modern equivalent, "donations," is used instead. The idea is that of a donation to charity.
27sn (3:10) Amazement is a frequent response to miracles of Jesus or the apostles. They caught the ancients by as much surprise as they would us. But amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).
28tn (3:11) Grk "he"; the referent (the man) has been specified in the translation for clarity.
29tn (3:11) Or "portico," "colonnade"; Grk "stoa." The translation "covered walkway" (a descriptive translation) was used here because the architectural term "portico" or "colonnade" is less familiar. However, the more technical term "portico" was retained in the actual name that follows.
30sn (3:11) Solomon's Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.
31tn (3:12) Or perhaps "People of Israel," since this was taking place in Solomon's Portico and women may have been present. The Greek a[ndre" *Israhli'tai (andre" Israhlitai) used in the plural would normally mean "men, gentlemen" (BAGD 66 s.v. ajnhvr 1, 3).
32tn (3:12) Grk "or why."
33tn (3:12) Grk "him"; the referent (the man) has been specified in the translation for clarity.
34tc (3:13) Some MSS read, "The God of Abraham, the God of Isaac, and the God of Jacob." The repetition of oJ qeov" (Jo qeos) before the names of Isaac and Jacob is found in B E Y Byz et pauci. The omission is supported by Ì74 Í C (A D without article) et pauci.
35tn (3:13) Or "ancestors"; Grk "fathers." The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as "The Eighteen Benedictions"). Once again, event has led to explanation, or what is called the "sign and speech" pattern.
36sn (3:13) Has glorified. Jesus is alive, raised and active, as the healing so wonderfully shows how God honors him.
37sn (3:13) His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.
38tn (3:13) Or "denied," "disowned."
39tn (3:13) This genitive absolute construction could be understood as temporal ("when he had decided") or concessive ("although he had decided").
40tn (3:14) Or "denied," "disowned."
41tn (3:15) Or "You put to death."
42tn (3:15) Or "Founder," "founding Leader."
43sn (3:15) Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
44tn (3:15) Grk "whom God raised from the dead, of which we are witnesses." The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words "to this fact" supplied in place of the Greek relative pronoun to make a complete sentence in English.
sn (3:15) We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).
45tn (3:16) Grk "in his name"; the referent (Jesus) has been specified in the translation for clarity.
46sn (3:16) Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.
47tn (3:16) Grk "see and know, and the faith." Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and kaiv (kai, "and") has not been translated.
48tn (3:16) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
sn (3:16) The faith that is through Jesus. Note how this verse explains how the claim to "faith in Jesus' name" works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a "grace-faith miracle" where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.
49tn (3:16) Or "in full view."
50sn (3:17) The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say "you did not realize the great mistake you made."
51sn (3:18) God foretold. Peter's topic is the working out of God's plan and promise through events the scriptures also note.
52tn (3:18) Grk "by the mouth of" (an idiom).
53tn (3:18) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (3:18) See the note on Christ in 2:31.
54tn (3:20) Or "relief."
sn (3:20) Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.
55tn (3:20) The words "so that...Lord" are traditionally placed in v. 19 by English translations, but here the verse divisions of standard critical editions of the Greek text have been followed.
56tn (3:20) Or "the Christ"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (3:20) He may send the Messiah appointed for you--that is, Jesus. The language points to the expectation of Jesus' return to gather his people. It is a development of the question raised in Acts 1:6.
57tn (3:20) Or "designated in advance."
58tn (3:21) Grk "whom," continuing the sentence from v. 20.
59sn (3:21) The term must used here (dei', dei, "it is necessary") is a key Lucan term to point to the plan of God and what must occur.
60tn (3:21) Grk "until the times of the restoration of all things." Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the "time of restoration" rather than "all things," the phrase was translated "until the time all things are restored."
sn (3:21) The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.
61tn (3:21) Or "spoke."
62tn (3:21) Or "from all ages past."
sn (3:21) From times long ago. Once again, God's plan is emphasized.
63tn (3:22) Grk "hear," but the idea of "hear and obey" or simply "obey" is frequently contained in the Greek verb ajkouvw (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to "obey" the words of this prophet like Moses will result in complete destruction.
64sn (3:22) A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological "prophet like Moses" mentioned in that passage, who reveals the plan of God and the way of God.
65tn (3:23) Grk "on every soul" (here "soul" is an idiom for the whole person).
66tn (3:23) Or "will be completely destroyed." In Acts 3:23 the verb ejxoleqreuvw (exoleqreuw) is translated "destroy and remove" by L&N 20.35.
67sn (3:23) A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one's peril.
68tn (3:24) Or "proclaimed."
sn (3:24) All the prophets...have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in their scriptures.
69tn (3:25) Or "forefathers"; Grk "fathers."
70tn (3:25) Or "in your offspring"; Grk "in your seed."
sn (3:25) In your descendants (Grk "in your seed"). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.
71tn (3:25) Or "families." The Greek word patriav (patria) can indicate persons of succeeding generations who are related by birth ("lineage," "family") but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts patriav is very similar to e[qno" (eqnos) and laov" (laos). In light of the context of the OT quotation, it is better to translate patriav as "nations" here.
72sn (3:25) A quotation from Gen 22:18.
73tn (3:26) Grk "God raising up his servant, sent him." The participle ajnasthvsa" (anasthsa") is translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal ("when God raised up his servant").
74sn (3:26) The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was "turning to," here it is "turning away from." The direction of the two metaphors is important.
75tn (3:26) For the translation of plural ponhriva (ponhria) as "iniquities," see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.
1tn (4:1) Grk "While they"; the referents (Peter and John) have been specified in the translation for clarity.
2tn (4:1) Or "captain."
3tn (4:1) Grk "the official of the temple," a title for the commander of the Jewish soldiers guarding the temple (thus the translation, "the commander of the temple guard"). See L&N 37.91.
sn (4:1) The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.
4sn (4:1) The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.
5tn (4:1) Or "approached." This verb often denotes a sudden appearing (BAGD 330 s.v. ejfivsthmi 1).
6tn (4:2) Or "greatly annoyed," "provoked."
7tn (4:2) Or "proclaiming."
8tn (4:3) Grk "And" Here kaiv (kai) has been translated as "so" to indicate the logical sequence of events.
9tn (4:3) Or "they arrested"; Grk "they laid hands on."
10tn (4:3) Or "prison," "custody."
11tn (4:4) Or "had heard."
12tn (4:4) Or "word."
13tn (4:4) In the historical setting it is likely that only men are referred to here. The Greek term ajnhvr (anhr) usually refers to males or husbands rather than people in general. Thus to translate "of the people" would give a false impression of the number, since any women and children were apparently not included in the count.
14tn (4:5) Grk "It happened that on the next day." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
15tn (4:5) Or "and scribes." The traditional rendering of grammateuv" (grammateu") as "scribe" does not communicate much to the modern English reader, for whom the term might mean "professional copyist," if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus "expert in the law" comes closer to the meaning for the modern reader.
sn (4:5) Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.
16tn (4:5) Or "law assembled," "law met together."
17sn (4:6) The high priest's family. This family controlled the high priesthood as far back as A.D. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).
18tn (4:7) Grk "And after." Because of the length and complexity of the Greek sentence, kaiv (kai) is not translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.
19tn (4:7) Grk "making them"; the referents (Peter and John) have been specified in the translation for clarity.
20sn (4:7) By what name. The issue of the "name" comes up again here. This question, meaning "by whose authority," surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?
21sn (4:8) Filled with the Holy Spirit. The narrator's remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).
22tn (4:8) Grk "Spirit, said to them."
23tn (4:9) This conditional clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.
24tn (4:9) Or "questioned." The Greek term ajnakrivnw (anakrinw) points to an examination similar to a legal one.
25tn (4:9) Or "for an act of kindness."
26tn (4:9) Or "delivered" (sevswtai [seswtai], from swvzw [swzw]). See 4:12.
27tn (4:10) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
28tn (4:11) Grk "This one"; the referent (Jesus) has been specified in the translation for clarity.
29tn (4:11) The word "you" is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type. The remarks are like Acts 2:22-24 and 3:12-15.
30sn (4:11) A quotation from Ps 118:22 which combines the theme of rejection with the theme of God's vindication/exaltation.
31tn (4:12) Here ajnqrwvpoi" (anqrwpoi") is translated as a generic ("people").
32sn (4:12) Must be saved. The term used here (dei', dei, "it is necessary") reflects the necessity set up by God's directive plan.
33tn (4:13) Or "courage."
34tn (4:13) Or "and found out."
35sn (4:13) Uneducated does not mean "illiterate," that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.
36tn (4:13) For the translation of ijdiw'tai (idiwtai) as "ordinary men" see L&N 27.26.
37tn (4:14) Or "nothing to say in opposition."
38tn (4:15) Or "the Sanhedrin" (the highest legal, legislative, and judicial body among the Jews).
39tn (4:16) Or "evident."
40tn (4:16) Here shmei'on (shmeion) has been translated as "miraculous sign" rather than simply "sign" or "miracle" since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign "speaks" as Peter claimed in 3:11-16.
41tn (4:16) Or "has been done by them."
42tn (4:17) Or "speak no longer."
43tn (4:18) Or "commanded."
44sn (4:18) In the name of Jesus. Once again, the "name" reflects the person. The person of Jesus and his authority is the "troubling" topic that, as far as the Jewish leadership is concerned, needs controlling.
45tn (4:19) Grk "answered and said to them."
46tn (4:19) Grk "hear," but the idea of "hear and obey" or simply "obey" is frequently contained in the Greek verb ajkouvw (akouw; see L&N 36.14).
47tn (4:20) Grk "for we are not able not to speak about what we have seen and heard," but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation "it is impossible for us not to speak..." although this is slightly awkward.
48tn (4:21) Or "glorifying."
49tn (4:22) Here shmei'on (shmeion) has been translated as "miraculous sign" rather than simply "sign" or "miracle" since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John.
50tn (4:22) Or "had been done."
51tn (4:23) Grk "they"; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.
52tn (4:23) Grk "to their own [people]." In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.
53sn (4:24) With one mind. Compare Acts 1:14.
54tn (4:24) Or "Lord of all"
sn (4:24) The use of the title Master of all (despovth", despoths) emphasizes that there is a sovereign God who is directing what is taking place.
55tn (4:25) Grk "by the mouth of" (an idiom).
56tn (4:25) Or "ancestor"; Grk "father."
57tn (4:25) Or "Gentiles."
58sn (4:25) The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
59tn (4:25) Or "futile"; traditionally, "vain."
60tn (4:26) Traditionally, "The kings of the earth took their stand."
61tn (4:26) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (4:26) See the note on Christ in 2:31.
62sn (4:26) A quotation from Ps 2:1-2.
63sn (4:27) The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God's plan.
64sn (4:27) A wordplay on "Christ," v. 26, which means "one who has been anointed."
65tn (4:28) Grk "hand," here a metaphor for God's strength or power or authority.
66tn (4:28) Or "purpose," "will."
67tn (4:28) Or "had predestined." Since the term "predestine" is something of a technical theological term, not in wide usage in contemporary English, the translation "decide beforehand" was used instead (see L&N 30.84). God's direction remains as the major theme.
68tn (4:29) Or "Lord, take notice of."
69sn (4:29) Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.
70tn (4:29) Grk "slaves." See the note on the word "slaves" in 2:18.
71tn (4:29) Grk "word."
72tn (4:29) Or "with all boldness."
73tn (4:30) The miraculous nature of these signs is implied in the context.
74tn (4:31) 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, kaiv (kai) is not translated here.
75sn (4:31) The place where they were assembled...was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.
76tn (4:31) The imperfect verb is translated as an ingressive imperfect ("began to speak"). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.
77tn (4:31) Or "speak God's message."
78tn (4:31) Or "with boldness."
79tn (4:32) Grk "soul."
80tn (4:32) Grk "but all things were to them in common."
sn (4:32) Everything was held in common. The remark is not a reflection of political philosophy, but of the extent of their spontaneous commitment to each other. Such a response does not have the function of a command, but is reflective of an attitude that Luke commends as evidence of their identification with each other.
81tn (4:33) Grk "And with." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
82tn (4:33) Or "were witnessing."
83tn (4:34) Or "poor."
84tn (4:34) Grk "houses, selling them were bringing." The participle pwlou'nte" (pwlounte") has been translated as a finite verb due to requirements of contemporary English style.
85tn (4:34) The word "them" is not in the Greek text, but is implied. Direct object were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
86tn (4:35) Grk "It" (or "They," plural). The referent of the understood pronoun subject, the proceeds from the sales, of the verb diedivdeto (diedideto) has been specified in the translation for clarity.
87sn (4:36) This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11.
88tn (4:37) Grk "selling a field that belonged to him, brought" The participle pwlhvsa" (pwlhsa") is translated as a finite verb due to requirements of contemporary English style.
89tn (4:37) Or "a farm."
90tn (4:37) Normally a reference to actual coins ("currency"). See L&N 6.68.
1tn (5:2) Grk "And he." Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, kaiv (kai) is not translated here.
2tn (5:2) The participle ejnevgka" (enenka") is translated as a finite verb due to requirements of contemporary English style.
3sn (5:3) This is a good example of the Greek verb fill (plhrovw, plhrow) meaning "to exercise control over someone's thought and action" (cf. Eph 5:18).
4tn (5:3) The words "from the sale of" are not in the Greek text, but are supplied to clarify the meaning, since the phrase "proceeds from the land" could possibly be understood as crops rather than money from the sale.
5tn (5:4) Grk "Remaining to you."
6tn (5:4) The negative interrogative particle oujciv (ouci) expects a positive reply to this question and the following one ("And when it was sold, was it not at your disposal?").
7tn (5:4) Grk "How is it that you have [or Why have you] placed this deed in your heart?" Neither of these literal translations are the normal way of expressing the thought in English.
8tn (5:4) Grk "to men." If Peter's remark refers only to the apostles, the translation "to men" would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general "to people" is more appropriate, since the audience would have included both men and women.
9tn (5:5) Or "fear came on," "fear seized"; Grk "fear happened to."
10tn (5:6) Or "arose."
11tn (5:6) The translation "wrapped up" for sunevsteilan (sunesteilan) is suggested by L&N 79.119, but another interpretation is possible. The same verb could also be translated "removed" (see L&N 15.200), although that sense appears somewhat redundant and out of order with the following verb and participle ("carried him out and buried him").
12sn (5:6) Buried. Same day burial was a custom in the Jewish world (Deut 21:23).
13tn (5:7) Grk "It happened that after an interval of about three hours." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
14tn (5:7) Grk "came in, not knowing." The participle is translated with concessive or adversative force: "although she did not know." In English, the adversative conjunction ("but") conveys this nuance more smoothly.
15tn (5:8) The words "the two of" are not in the Greek text, but have been supplied to indicate that the verb (ajpevdosqe, apedosqe) is plural and thus refers to both Ananias and Sapphira.
16tn (5:8) Grk "so much," "as much as this."
17tn (5:8) Grk "She"; the referent (Sapphira) has been specified in the translation for clarity.
18tn (5:10) Grk "And at once." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
19tn (5:11) Grk "And great." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
20tn (5:11) Or "fear came on," "fear seized"; Grk "fear happened to."
21sn (5:11) This is the first occurrence of the term church (ejkklhsiva, ekklhsia) in Acts. It refers to an assembly of people.
22tn (5:12) The miraculous nature of these signs is implied in the context.
23tn (5:12) Grk "And by." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
24tn (5:12) Or "With one mind."
25tn (5:12) Or "colonnade"; Grk "stoa."
sn (5:12) Solomon's Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex. Located beside the Court of the Gentiles, it was a very public area.
26tn (5:13) Or "to associate with them." The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase "none of the rest" in this verse is rhetorical hyperbole.
27tn (5:13) Or "the people thought very highly of them."
28tn (5:14) Or "More and more believers were added to the Lord."
29tn (5:15) This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.
30sn (5:16) Unclean spirits refers to evil spirits.
31tn (5:16) Literally a relative pronoun, "who." In English, however, a relative clause ("bringing the sick and those troubled by unclean spirits, who were all being healed") could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun "they" was used to begin a new English sentence.
32sn (5:16) They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.
33sn (5:17) See the note on Sadducees in 4:1.
34sn (5:17) This is a parenthetical note by the author.
35sn (5:17) Filled with jealousy. In Acts, the term "jealousy" (zhvlo", zhlos) occurs only here and in Acts 13:45. It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13-15; m. Sanhedrin 9:5). It was a zeal motivated "to keep the faith pure."
36tn (5:18) Grk "jealousy, and they." In the Greek text this is a continuation of the previous sentence, but a new sentence has been started here in the translation for stylistic reasons.
37tn (5:18) Or "they arrested."
38tn (5:19) Or "the angel of the Lord." Linguistically, "angel of the Lord" is the same in both testaments (and thus, he is either "an angel of the Lord" or "the angel of the Lord" in both testaments). For arguments and implications, see D. B. Wallace, Exegetical Syntax, 252; M. J. Davidson, "Angels," DJG, 9; W. G. MacDonald argues for "an angel" in both testaments: "Christology and `The Angel of the Lord'," 324-35.
39tn (5:19) Grk "opening the doors of the prison." The participle ajnoivxa" (anoixa") is translated as a finite verb due to the requirements of contemporary English style.
40tn (5:19) Greek fulakh'" (fulakh"), a different word from the one in v. 18 (thvrhsi", thrhsi", "jail").
41tn (5:19) Or "brought them out." Grk "and leading them out, said." The participle ejxagagwvn (exagagwn) is translated as a finite verb due to requirements of contemporary English style.
sn (5:19) Led them out. The action by God showed that whatever court the Jewish leaders represented, they did not represent God.
42tn (5:20) Grk "the temple." This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
43tn (5:20) Or "speak."
44tn (5:21) Grk "the temple." This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
45tn (5:21) The imperfect verb ejdivdaskon (edidaskon) is translated as an ingressive imperfect.
46tn (5:21) Or "the council" (the highest legal, legislative, and judicial body among the Jews).
47tn (5:21) A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term gerousivan (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.
48tn (5:21) Grk "sons of Israel."
49tn (5:21) Grk "have them"; the referent (the apostles) has been specified in the translation for clarity.
50tn (5:21) The words "before them" are not in the Greek text but are implied.
51tn (5:22) The Greek term uJphrevth" (Juphreth") generally means "servant," but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).
52tn (5:22) The words "for them" are not in the Greek text but are implied.
53tn (5:22) Grk "reported, saying."
54tn (5:23) The word "them" is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
55tn (5:24) Or "captain."
56tn (5:24) Grk "the official of the temple," a title for the commander of the Jewish soldiers guarding the temple (thus the translation, "the commander of the temple guard"). See L&N 37.91.
57tn (5:24) Grk "heard these words."
58tn (5:24) Grk "concerning them," agreeing with the plural antecedent "these words." Since the phrase "these words" was translated as the singular "this report," the singular "concerning it" is used here.
59tn (5:24) The optative verb here expresses confused uncertainty.
60tn (5:25) Grk "the temple." This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
61sn (5:25) Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.
62tn (5:26) Or "captain."
63tn (5:26) Grk "the official [of the temple]," a title for the commander of the Jewish soldiers guarding the temple (thus the translation, "the commander of the temple guard"). See L&N 37.91.
64tn (5:26) The Greek term uJphrevth" (Juphreth") generally means "servant," but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).
65tn (5:26) Grk "brought them"; the referent (the apostles) has been specified in the translation for clarity.
66tn (5:26) Or "without violence." It is clear, as well, that the apostles did not resist arrest.
67tn (5:26) Grk "for they feared lest they be stoned by the people." The translation uses a less awkward English equivalent. This is an explanatory note by the author.
68tn (5:27) Or "the Sanhedrin" (the highest legal, legislative, and judicial body among the Jews).
69tn (5:27) Or "interrogated," "asked."
70tn (5:28) Grk "We commanded you with a commandment" (a Semitic idiom that is emphatic).
71sn (5:28) The name (i.e., person) of Jesus is the constant issue of debate.
72tn (5:28) Grk "And behold." Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, kaiv (kai) is not translated here.
73sn (5:28) To bring this man's blood on us is an idiom meaning "you intend to make us guilty of this man's death."
74tn (5:29) Grk "apostles answered and said."
75sn (5:29) Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159].
76tn (5:30) Or "ancestors"; Grk "fathers."
77tn (5:30) Or "by crucifying him" ("hang on a tree" is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly "misjudged" Jesus.
78tn (5:31) Grk "This one God exalted" (emphatic).
79tn (5:31) Or "Founder" (of a movement).
80tn (5:31) Or "to give repentance and forgiveness of sins to Israel."
81tn (5:32) Or "things." They are preaching these things even to the hostile leadership.
82sn (5:32) Those who obey. The implication, of course, is that the leadership is disobeying God.
83sn (5:33) The only other use of this verb for anger (furious) is Acts 7:54 after Stephen's speech.
84sn (5:33) Wanted to execute them. The charge would surely be capital insubordination (Exod 22:27).
85sn (5:34) A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
86sn (5:34) Gamaliel was a famous Jewish scholar and teacher mentioned in Acts 5:34 and 22:3. He had a grandson of the same name and is referred to as "Gamaliel the Elder" to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.
87tn (5:34) Grk "standing up in the council, ordered." The participle ajnastav" (anasta") is translated as a finite verb due to requirements of contemporary English style.
88tn (5:34) Or "the Sanhedrin" (the highest legal, legislative, and judicial body among the Jews).
89tn (5:35) Grk "said to them"; the referent (the council) has been specified in the translation for clarity.
90tn (5:35) Or "men, be careful."
91tn (5:36) Grk "For before these days."
92tn (5:36) Grk "who." The relative pronoun was replaced by the pronoun "he," and a new sentence was begun in the translation at this point.
93tn (5:36) Grk "and they came to nothing." Gamaliel's argument is that these two insurrectionists were taken care of by natural events.
94tn (5:37) Or "registration."
95tn (5:37) The verb ajfivsthmi (afisthmi) as a transitive means "cause to revolt" as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BAGD 126 s.v.
96tn (5:38) Or "it will be put to an end."
97tn (5:39) This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.
98tn (5:39) According to L&N 39.32, the verb euJreqh'te (Jeureqhte, an aorist passive subjunctive) may also be translated "find yourselves"--"lest you find yourselves fighting against God." The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.
99tn (5:39) Grk "They were convinced by him." This passive construction was converted to an active one ("He convinced them") in keeping with contemporary English style. The phrase "He convinced them" is traditionally placed in Acts 5:40 by English translations; the standard Greek critical text places it in 5:39.
100sn (5:40) Had them beaten. The punishment was the "forty lashes minus one," see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their "disobedience" (Deut 25:2-3; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising.
101tn (5:40) The word "Then" is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most made up of participles) that a continuous English sentence would be awkward.
102sn (5:41) That is, considered worthy by God. They "gloried in their shame" of honoring Jesus with their testimony (Luke 6:22-23; 2 Macc 6:30).
103sn (5:41) The name refers to the name of Jesus (cf. 3 John 7).
104tn (5:42) Grk "temple." This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.
105tn (5:42) Grk "teaching and evangelizing." They were still obeying God, not men (see 4:18-20; 5:29).
106tn (5:42) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (5:42) See the note on Christ in 2:31.
1tn (6:1) Grk "were multiplying."
2tn (6:1) Grk "the Hellenists," but this descriptive term is largely unknown to the modern English reader. The translation "Greek-speaking Jews" attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.
sn (6:1) The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and life-style, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.
3tn (6:1) Grk "against the Hebrews," but as with "Hellenists" this needs further explanation for the modern reader.
4sn (6:1) The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13;27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.
5tn (6:1) Or "neglected."
6tn (6:1) Grk "in the daily serving."
sn (6:1) The daily distribution of food. The early church saw it as a responsibility to meet basic needs in their group.
7sn (6:2) The twelve refers to the twelve apostles.
8tn (6:2) Grk "calling the whole group...together, said." The participle proskalesavmenoi (proskalesamenoi) is translated as a finite verb due to requirements of contemporary English style.
9tn (6:2) Or "the multitude."
10tn (6:2) Grk "to serve tables."
11tn (6:3) It is not clear (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation "brothers" has been retained, rather than "brothers and sisters" (where both male and female believers are clearly addressed).
12sn (6:3) Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).
13tn (6:3) Or "are of good reputation" (BAGD 493 s.v. marturevw 2.b).
14tn (6:3) The translation "put in charge" is given by BAGD 390 s.v. kaqivsthmi 2.
15tn (6:3) Grk "of this need"; translated "necessary work" or "needed task" by L&N 42.22.
16tn (6:5) 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, kaiv (kai) is not translated here.
17tn (6:5) The translation "so" has been used to indicate the logical sequence in English.
18tn (6:5) "With" is smoother English style for an addition like this. Because of differences between Greek and English style, kaiv (kai), which occurs between each name in the list, is not translated except preceding the last element.
19sn (6:5) Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).
20tn (6:5) Or "a proselyte."
21tn (6:6) Literally this is a participle in the Greek text (proseuxavmenoi, proseuxamenoi). It could be translated as a finite verb ("and they prayed and placed their hands on them") but much smoother English results if the entire coordinate clause is converted to a relative clause that refers back to the apostles.
sn (6:6) Who prayed. The prayer indicates their acceptance and commissioning for ministry (cf. Deut 34:9).
22tn (6:6) Or "laid."
23tn (6:7) Grk "kept on spreading"; the verb is translated as a progressive imperfect.
24tn (6:7) Grk "a great multitude."
sn (6:7) A large group. Many Jews, even some religious leaders, were responding.
25tn (6:8) The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.
26sn (6:9) A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the post-exilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
27tn (6:9) Grk "the so-called Synagogue of the Freedmen." The translation of the participle legomevnh" (legomenh") by the phrase "as it was called" is given by L&N 87.86. "Freedmen" would be slaves who had gained their freedom, or the descendants of such people (BAGD 473 s.v. Liberti'no").
28sn (6:9) Asia in the NT is always 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.
29tn (6:10) Grk "and." The context, however, indicates an adversative.
30sn (6:10) They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.
31tn (6:11) Another translation would be "they suborned" (but this term is not in common usage). "Instigate (secretly), suborn" is given by BAGD 843 s.v. uJpobavllw.
32tn (6:11) Grk "heard him"; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as "this man."
33tn (6:12) Grk "and the," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
34tn (6:12) Or "and the scribes." See the note on the phrase "experts in the law" in 4:5.
35tn (6:12) Grk "approaching, they seized him"; the referent (Stephen) has been specified in the translation for clarity.
36tn (6:12) Or "the Sanhedrin" (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.
37sn (6:13) This holy place is a reference to the temple.
38sn (6:13) The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God's law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen's speech in Acts 7 may indicate why the temple was mentioned.
39tn (6:14) Or "practices."
sn (6:14) Will destroy this place and change the customs. Stephen appears to view the temple as a less central place in light of Christ's work, an important challenge to Jewish religion, since it was a "temple" centered state. Unlike Acts 3-4, the issue here is more than Jesus and his resurrection. Now the impact of his resurrection and the temple's centrality is also an issue. The "falseness" of the charge may not be that the witnesses were lying, but that they falsely read the truth of Stephen's remarks.
40tn (6:15) Grk "And all." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
41tn (6:15) Or "Sanhedrin" (the highest legal, legislative, and judicial body among the Jews).
42tn (6:15) Grk "at him"; the referent (Stephen) has been specified in the translation for clarity.
43sn (6:15) His face was like the face of an angel. This narrative description of Stephen's face adds to the mood of the passage. He had a "supernatural, heavenly messenger" look.
1tn (7:1) Grk "If it is so concerning these things" (see BAGD 334 s.v. II.2 for this use of e[cw).
2tn (7:2) Grk "said."
3tn (7:2) Or "ancestor"; Grk "father."
4sn (7:3) A quotation from Gen 12:1.
5tn (7:4) Grk "he"; the referent (God) has been specified in the translation for clarity.
6tn (7:4) The translation "made him move" for the verb metoikivzw (metoikizw) is given by L&N 85.83. The verb has the idea of "resettling" someone (BAGD 514 s.v.); see v. 43, where it reappears.
7tn (7:5) 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, kaiv (kai) is not translated here.
8tn (7:5) Grk "He did not give him an inheritance in it." This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.
9tn (7:5) Grk "a step of a foot" (cf. Deut 2:5).
10tn (7:5) Grk "he"; the referent (God) has been specified in the translation for clarity.
11sn (7:5) An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.
12tn (7:5) Grk "he"; the referent (Abraham) has been specified in the translation for clarity.
13tn (7:6) Grk "that his"; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.
14tn (7:6) Or "will be strangers," that is, one who lives as a non-citizen of a foreign country.
15sn (7:6) A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.
16tn (7:7) BAGD 452 s.v. krivnw 2.b.a has "Oft. the emphasis is unmistakably laid upon that which follows the Divine Judge's verdict, upon the condemnation or punishment: condemn, punish ...Ac 7:7 (Gen 15:14)."
17tn (7:7) The words "of there" are not in the Greek text, but are implied.
sn (7:7) A quotation from Gen 15:14.
18tn (7:7) Or "and serve," but with religious/cultic overtones (BAGD 467 s.v. latreuvw).
19sn (7:7) An allusion to Exod 3:12.
20tn (7:8) Grk "he"; the referent (God) has been specified in the translation for clarity.
21tn (7:8) Grk "him"; the referent (Abraham) has been specified in the translation for clarity.
22sn (7:8) God gave...the covenant. Note how the covenant of promise came before Abraham's entry into the land and before the building of the temple.
23tn (7:8) Grk "circumcised him on the eighth day," but many modern readers will not understand that this procedure was done on the eighth day after birth. The temporal clause "when he was eight days old" conveys this idea more clearly. See Gen 17:11-12.
24tn (7:8) The words "became the father of" are not in the Greek text due to an ellipsis, but must be supplied for the English translation. The ellipsis picks up the verb from the previous clause describing how Abraham fathered Isaac.
25sn (7:8) The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).
26tn (7:9) 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, kaiv (kai) is not translated here.
27tn (7:9) The meaning "sell" for the middle voice of ajpodivdwmi (apodidwmi) is given by BAGD 90 s.v. 4.a. See Gen 37:12-36, esp. v. 28.
28tn (7:9) Though the Greek term here is kaiv (kai), in context this remark is clearly contrastive. Despite the malicious act, God was present and protected Joseph.
29tn (7:10) Or "appointed." See Gen 41:41-43.
30tn (7:11) Grk "and," but logically causal.
31sn (7:11) Our. Stephen spoke of "our" ancestors (Grk "fathers") in an inclusive sense throughout the speech until his rebuke in v. 51, where the nation does what "your" ancestors did, where an exclusive pronoun is used.
32tn (7:11) Or "forefathers"; Grk "fathers."
33tn (7:12) Or possibly, "food," since in a number of extrabiblical contexts the phrase sitiva kaiV potav (sitia kai pota) means "food and drink," where solid is contrasted with liquid nourishment (L&N 3.42).
34tn (7:12) Or "forefathers"; Grk "fathers."
35tn (7:12) The word "there" is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
36tn (7:13) BAGD 156 s.v. gevno" 2. gives "family, relatives" here; another alternative is "race" (see v. 19).
37tn (7:14) The words "a message" are not in the Greek text, but are implied.
38tn (7:14) Or "Joseph had his father summoned" (BAGD 99 s.v. ajpostevllw 1.d).
39tn (7:14) Grk "souls" (here an idiom for the whole person).
40tn (7:15) The word "there" is not in the Greek text. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
41tn (7:15) Or "forefathers"; Grk "fathers."
42tn (7:16) "and they."
43sn (7:16) See Gen 49:29-32.
44tn (7:17) Grk "But as the time for the fulfillment of the promise drew near that God had declared to Abraham." The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.
45tn (7:17) Or "the people increased greatly in number."
46tn (7:18) Or simply "did not know." However, in this context the point is the new king knew nothing about Joseph, not whether he had known him personally (which is the way "did not know Joseph" could be understood).
47tn (7:18) Grk "arose," but in this context it clearly refers to a king assuming power.
48sn (7:18) A quotation from Exod 1:8.
49tn (7:19) According to L&N 88.147 it is also possible to translate katasofisavmeno" (katasofisameno") as "took advantage by clever words" or "persuaded by sweet talk."
50tn (7:19) Or "race."
51tn (7:19) Or "forefathers"; Grk "fathers."
52tn (7:19) Or "expose" (BAGD 240 s.v. e[kqeto").
53tn (7:19) Grk "so that they could not be kept alive," but in this context the phrase may be translated either "so that they would not continue to live," or "so that they would die" (L&N 23.89).
54tn (7:20) Or "was well formed before God," or "was well-pleasing to God" (BAGD 117 s.v. ajstei'o" 1, 2; see Exod 2:2).
55tn (7:20) Grk "who was brought up for three months." The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation by changing the relative pronoun to a regular pronoun ("he").
56tn (7:21) Or "exposed" (see v. 19).
57tn (7:21) Grk "Pharaoh's daughter took him up for herself." According to BAGD 55 s.v. ajnairevw, "the context strongly favors the mng. adopt here, although not all the passages cited for this mng. will support it in the full sense. ...the pap. exx. involve exposed children taken up and reared as slaves." In this instance both the immediate context and the OT account (Exod 2:3-10) do support the normal sense of the English word "adopt."
58tn (7:21) Or "and reared him" (BAGD 62 s.v. ajnatrevfw 2).
59tn (7:22) Or "instructed."
60tn (7:22) Or "was able" (BAGD 208 s.v. dunatov" 1.a.b).
61tn (7:23) Grk "heart."
62tn (7:23) Grk "brothers." The translation "fellow countrymen" is given by BAGD 16 s.v. ajdelfov" 3.
63tn (7:23) Grk "the sons of Israel."
64tn (7:24) 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, kaiv (kai) is not translated here.
65tn (7:24) "Hurt unfairly" conveys a better sense of the seriousness of the offense against the Israelite than "treated unfairly," which can sometimes refer to slight offenses, or "wronged," which can refer to offenses that do not involve personal violence, as this one probably did.
66tn (7:24) Grk "he"; the referent (Moses) has been specified in the translation for clarity.
67tn (7:24) Or "he defended," "he retaliated" (BAGD 47 s.v. ajmuvnomai).
68tn (7:25) Grk "his brothers."
69tn (7:25) Grk "was granting them deliverance." The narrator explains that this act pictured what Moses could do for his people.
70tn (7:25) Grk "by his hand," where the hand is a metaphor for the entire person.
71sn (7:25) They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.
72tn (7:26) Grk "he"; the referent (Moses) has been specified in the translation for clarity.
73tn (7:26) Grk "saw them"; the context makes clear that two individuals were involved (v. 27).
74tn (7:26) Or "tried to reconcile" (BAGD 784 s.v. sunallavssw).
75tn (7:27) Or "repudiated Moses," "rejected Moses" (BAGD 103 s.v. ajpwqevw 2).
76tn (7:27) Grk "him"; the referent (Moses) has been specified in the translation for clarity.
77tn (7:27) Or "appointed."
78tn (7:28) The Greek construction anticipates a negative reply which is indicated in the translation by the `tag' at the end, "do you?"
sn (7:28) A quotation from Exod 2:14. Even though a negative reply was expected, the question still frightened Moses enough to flee, because he knew his deed had become known. This understanding is based on the Greek text, not the Hebrew of the original setting. Yet the negative here expresses the fact that Moses did not want to kill the other man. Once again the people have badly misunderstood the situation.
79tn (7:29) Grk "At this word," which could be translated either "when the man said this" or "when Moses heard this." Since lovgo" (logos) refers to the remark made by the Israelite, this translation has followed the first option.
80tn (7:29) Or "resident alien." Traditionally pavroiko" (paroiko") has been translated "stranger" or "alien," but the level of specificity employed with "foreigner" or "resident alien" is now necessary in contemporary English because a "stranger" is a person not acquainted with someone, while an "alien" can suggest science fiction imagery.
81tn (7:30) Grk "And after." Because of the difference between Greek style, which often begins sentences or clauses with "and," and contemporary English style, which generally does not, kaiv (kai) is not translated here.
82tn (7:30) Or "wilderness."
83sn (7:30) An allusion to Exod 3:2.
84tn (7:32) Or "ancestors"; Grk "fathers."
85tn (7:32) Grk "and Isaac," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
86sn (7:32) A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.
87tn (7:32) Or "to investigate," "to contemplate" (BAGD 415 s.v. katanoevw 2).
88sn (7:33) A quotation from Exod 3:5. The phrase holy ground points to the fact that God is not limited to a particular locale. The place where he is active in revealing himself is a holy place.
89tn (7:34) Or "mistreatment."
90tn (7:34) Or "to set them free."
91tn (7:34) Grk "And now." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
92sn (7:34) A quotation from Exod 3:7-8, 10.
93sn (7:35) This same. The reference to "this one" occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).
94sn (7:35) A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.
95tn (7:35) Or "liberator." The meaning "liberator" for lutrwthvn (lutrwthn) is given in L&N 37.129: "a person who liberates or releases others."
96tn (7:35) Or simply "through the angel." Here the "hand" could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the 1st century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).
97tn (7:36) Here the context indicates the miraculous nature of the signs mentioned.
sn (7:36) Performing wonders and miraculous signs. Again Moses acted like Jesus. The phrase appears 9 times in Acts (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12).
98tn (7:36) Or simply "in Egypt." The phrase "the land of" could be omitted as unnecessary or redundant.
99tn (7:36) Grk "and at," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
100tn (7:36) Or "desert."
101tn (7:37) Grk "to the sons of Israel."
102sn (7:37) A quotation from Deut 18:15. This quotation sets up Jesus as the "leader-prophet" like Moses (Acts 3:22; Luke 9:35).
103tn (7:38) This term, ejkklhsiva (ekklhsia), is a secular use of the term that came to mean "church" in the epistles. Here a reference to an assembly is all that is intended.
104tn (7:38) Or "desert."
105tn (7:38) Or "forefathers"; Grk "fathers."
106tn (7:38) Grk "fathers, who." The relative pronoun was replaced by the pronoun "he" and a new clause introduced by "and" was begun in the translation at this point to improve the English style.
107tn (7:38) Or "messages." This is an allusion to the law given to Moses.
108tc (7:38) The first person pronoun hJmi'n (Jhmin, "to us") is read by A C D E Y 33 81 181 614 945 1175 1739 1891 2344 Byz al, while the second person pronoun uJmi'n (Jumin, "to you") is read by Ì74 Í B 36 307 453 610 1409 1678 al. Because of better external support the second person pronoun is preferred.
109tn (7:39) Grk "whom our." The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.
110tn (7:39) Or "forefathers"; Grk "fathers."
111sn (7:39) To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.
112sn (7:39) Pushed him aside. This is the second time Moses is "pushed aside" in Stephen's account (see v. 27).
113tn (7:40) Or simply "of Egypt." The phrase "the land of" could be omitted as unnecessary or redundant.
114sn (7:40) A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God's promise in Exod 23:20.
115tn (7:41) Grk "And." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
116tn (7:41) Grk "In those days."
117tn (7:41) Or "a bull calf" (see Exod 32:4-6). The term moscopoievw (moscopoiew) occurs only in Christian writings according to BAGD 528 s.v.
118tn (7:41) Grk "and brought," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
119tn (7:41) The imperfect verb eujfraivnonto (eufrainonto) is translated ingressively. See BAGD 327 s.v. eujfraivnw 2.
120tn (7:41) Or "in what they had done."
121sn (7:42) The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.
122tn (7:42) Or "stars."
sn (7:42) To worship the hosts of heaven. Their action violated Deut 4:19; 17:2-5. See Ps 106:36-43.
123tn (7:42) The two terms for sacrifices "semantically reinforce one another and are here combined essentially for emphasis" (L&N 53.20).
124tn (7:42) The Greek construction anticipates a negative reply which is indicated in the translation by the `tag' question, "was it?"
125tn (7:43) Or "tent."
sn (7:43) A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).
126sn (7:43) Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.
127sn (7:43) Rephan (&Raifavn, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the MSS (BAGD 737 has Rompha). The references cover a range of deities and a history of unfaithfulness.
128tn (7:43) Or "I will deport you."
129sn (7:43) A quotation from Amos 5:25-27. This constituted a prediction of the exile.
130tn (7:44) Or "forefathers"; Grk "fathers."
131tn (7:44) Or "tent."
sn (7:44) The tabernacle was the tent used to house the ark of the covenant before the construction of Solomon's temple. This is where God was believed to reside, yet the people were still unfaithful.
132tn (7:44) Or "desert."
133tn (7:44) Grk "the one"; the referent (God) has been specified in the translation for clarity.
134tn (7:44) 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.
135tn (7:45) Grk "And." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
136tn (7:45) Or "forefathers"; Grk "fathers."
137tn (7:45) Or "forefathers"; Grk "fathers."
sn (7:45) Before our ancestors. Stephen has backtracked here to point out how faithful God had been before the constant move to idolatry just noted.
138tn (7:45) Grk "In those days."
139tn (7:46) Grk "David, who" The relative pronoun was replaced by the pronoun "he" and a new sentence was begun in the translation at this point to improve the English style.
140tn (7:46) Or "grace."
141tn (7:46) Grk "before," "in the presence of."
142tn (7:46) The words "that he could" are not in the Greek text, but are implied as the (understood) subject of the infinitive euJrei'n (Jeurein). This understands David's request as asking that he might find the dwelling place. The other possibility would be to supply "that God" as the subject of the infinitive: "and asked that God find a dwelling place." Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase ("house of Jacob" vs. "God of Jacob").
143tn (7:46) On this term see BAGD 755 s.v. skhvnwma 1 (Ps 132:5).
144tc (7:46) Some MSS read "God" here, a variant much easier to understand in the context. This textual problem is extremely difficult. The reading "God" is supported by Í2 A C E Y 33 36 81 181 307 453 610 614 945 1175 1409 1678 1739 1891 Byz and most of the Itala. The more difficult "house" is supported by Ì74 Í* B D 2344 and a single Itala MS. Thus the second reading ("house") is preferred both externally because of better MS evidence and internally because it is hard to see how a copyist finding the reading "God" would change it to "house," while it is easy to see how (given the LXX of Ps 132:5) a copyist might assimilate the reading and change "house" to "God." However, some scholars think the reading "house" is so difficult as to be unacceptable. Others (like Lachmann, Hort) resorted to conjectural emendation at this point. Others (Ropes) sought an answer in an underlying Aramaic expression. Not everyone thinks the reading "house" is too difficult to be accepted as original (Lake, Cadbury). A. F. J. Klijn, "Stephen's Speech--Acts vii.2-53," NTS 4 (1957): 25-31, compared the idea of a "house within the house of Israel" with the Manual of Discipline from Qumran, a fact that seems to support the reading "house" as original.
145sn (7:47) See 1 Kgs 8:1-21.
146sn (7:48) The title the Most High points to God's majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).
147sn (7:48) The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests "man-made" or "impermanent." The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).
148sn (7:49) What kind...resting place? The rhetorical question suggest man cannot build a house to contain God.
149tn (7:50) Or "Did I." The phrase "my hand" is ultimately a metaphor for God himself.
150tn (7:50) The question in Greek introduced with oujciv (ouci) expects a positive reply.
sn (7:50) A quotation from Isa 66:1-2. If God made the heavens, how can a human building contain him?
151sn (7:51) Traditionally, "stiff-necked people." Now the critique begins in earnest.
152tn (7:51) The term ajperivtmhtoi (aperitmhtoi, "uncircumcised") is a NT hapax legomenon (occurs only once). See BAGD 84 s.v. and Isa 52:1.
153tn (7:51) Or "You stubborn and obstinate people!" (The phrase "uncircumcised hearts and ears" is another figure for stubbornness.)
154tn (7:51) Or "forefathers"; Grk "fathers."
155tn (7:52) Or "forefathers"; Grk "fathers."
156sn (7:52) Which...persecute. The rhetorical question suggests they persecuted them all.
157tn (7:52) Grk "And they." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
158sn (7:52) The Righteous One is a reference to Jesus Christ.
159sn (7:52) Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).
160tn (7:53) Grk "whose betrayers and murderers you have now become, who received the law" The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words "to this fact" supplied in place of the Greek relative pronoun to make a complete sentence in English.
161tn (7:53) Traditionally, "as ordained by angels," but eij" (eis) with the accusative here should be understood as instrumental (a substitute for ejn [en]); so BAGD 230 s.v. eij" 9.b, BDF §206. Thus the phrase literally means "received the law by the decrees [orders] of angels" with the genitive understood as a subjective genitive, that is, the angels gave the decrees.
sn (7:53) Decrees given by angels. According to Jewish traditions in the 1st century, the law of Moses was mediated through angels. See also the note on "angel" in 7:35.
162tn (7:53) The Greek word fulavssw (fulassw, traditionally translated "keep") in this context connotes preservation of and devotion to an object as well as obedience.
163tn (7:53) Or "did not obey it."
1tn (7:54) This verb, which also occurs in Acts 5:33, means "cut to the quick" or "deeply infuriated" (BAGD 187 s.v. diaprivw). They were "ripped at the heart."
2tn (7:54) This idiom is a picture of violent rage (BAGD 148 s.v. bruvcw). See also Ps 35:16.
3tn (7:55) Grk "he"; the referent (Stephen) has been specified in the translation for clarity.
4tn (7:55) Grk "being full," but the participle uJpavrcwn (Juparcwn) is not translated since it would be redundant in English.
5tn (7:55) Grk "looking intently toward heaven, saw." The participle ajtenivsa" (atenisa") is translated as a finite verb due to requirements of contemporary English style.
6sn (7:55) The picture of Jesus standing probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God's place in heaven. The phrase is a variation on Ps 110:1.
7tn (7:56) Grk "And he said, `Look!'" Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, kaiv (kai) is not translated here; a new sentence is begun instead.
8sn (7:57) They covered their ears to avoid hearing what they considered to be blasphemy.
9tn (7:58) Grk "And when." Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, kaiv (kai) is not translated here; a new sentence is begun instead.
10sn (7:58) They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.
11tn (7:58) Or "outer garments."
sn (7:58) Laid their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).
12tn (7:59) Grk "And they." Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, kaiv (kai) is not translated here; a new sentence is begun instead.
13tn (7:60) Grk "Then falling to his knees he cried out." The participle qeiv" (qeis) is translated as a finite verb due to requirements of contemporary English style.
14sn (7:60) The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).
15tn (7:60) Grk "And when." Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, kaiv (kai) is not translated here; a new sentence is begun instead.
16tn (7:60) The verb koimavw (koimaw) literally means "sleep," but it is often used in the Bible as a euphemism for the death of a believer.
17tn (8:1) The term ajnaivresi" (anairesi") can refer to murder (BAGD 54 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).
18tn (8:1) Or "severe."
19tn (8:1) Grk "Now there happened on that day a great persecution." It is less awkward to say in English "Now on that day a great persecution began."
20sn (8:1) All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it may be argued that only the Hellenistic Christians were forced to scatter.
21tn (8:1) Or "countryside."
22tn (8:2) "Some" is not in the Greek text, but is implied.
23sn (8:2) Made loud lamentation. For someone who was stoned to death, lamentation was normally not allowed (m. Sanhedrin 6:6). The remark points to an unjust death.
24tn (8:2) Or "mourned greatly for him."
25tn (8:3) Or "began to harm [the church] severely." The imperfect verb ejlumaivneto (elumaineto) is translated as a conative imperfect ("Saul was trying to destroy the church") by BAGD 481 s.v. lumaivnw. If instead the verb is taken to mean "injure severely" (as L&N 20.24), it should be translated in context as an ingressive imperfect ("began to harm the church severely"). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.
26tn (8:3) The participle suvrwn (surwn) is translated as an finite verb due to requirements of contemporary English style.
27tn (8:3) BAGD 615 s.v. paradivdwmi 1.b has "eij" fulakhvn put in prison Ac 8:3."
28tn (8:5) The word "main" is supplied in the translation to clarify that "Samaria" is not the name of the city (at least in NT times). See both BAGD 741 s.v. Samavreia, and L&N 93.568.
sn (18:21) The main city of Samaria most likely refers to the principal city of Samaria, rebuilt by Herod the Great as Sebaste in honor of Augustus (J. Boehmer, "Studien zur Geographie Palästinas bes. im Neuen Testament," ZNW 9 77: 216-18; D. Gill and C. Gempf, eds., The Book of Acts in its Graeco-Roman Setting, 272). This is the best option if the article before "city" is taken as original. If the reading without the article is taken as original, then another city may be in view: Gitta, the hometown of Simon Magus according to Justin Martyr (cf. C. K. Barrett, Acts [ICC], 1:402-3; F. F. Bruce, Acts [NICNT], 165).
29tn (8:5) The imperfect ejkhvrussen (ekhrussen) is translated as an ingressive, since this is probably the first time such preaching took place.
30tn (8:5) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (8:5) See the note on Christ in 2:31.
31tn (8:6) Grk "to what was being said by Philip," a passive construction that has been changed to active voice in the translation.
32tn (8:6) Here the following context indicates the miraculous nature of the signs mentioned. This term appears 13 times in Acts, but only twice more after Acts 8:13 (i.e., 14:3; 15:12).
33sn (8:7) Unclean spirits. A reference to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.
34tn (8:7) Grk "For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice."
35tn (8:8) Grk "and there came about," but this is somewhat awkward in English.
36sn (8:8) Great joy. The reason for eschatological joy was that such events pointed to God's decisive deliverance (Luke 7:22-23). Note how the acts of healing extend beyond the Twelve here.
37tn (8:9) On the idiom prou>ph'rcen mageuvwn (prouphrcen mageuwn) meaning "had been practicing magic" see BAGD 722 s.v. prou>pavrcw.
38tn (8:10) Grk "all of them"; the referent (the people) has been specified in the translation for clarity.
39tn (8:10) Or "This man is what is called the Great Power of God." The translation "what is called the Great Power of God" is given by BAGD 208 s.v. duvnami" 6, but the repetition of the Greek article before kaloumevnh megavlh (kaloumenh megalh) suggests the translation "the power of God that is called `Great.'"
40sn (8:12) The kingdom of God is also what Jesus preached: Acts 1:3. The term reappears in 14:22; 19:8; 28:23, 31.
41tn (8:12) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
42tn (8:12) The imperfect verb ejbaptivzonto (ebaptizonto) is translated as an ingressive imperfect.
43tn (8:13) Or "he kept close company with."
44sn (8:13) He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip's tie to God. Christ is better than anything the culture has to offer.
45tn (8:14) Or "message."
46sn (8:14) They sent. The Jerusalem church with the apostles is overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.
47tn (8:15) Grk "who." The relative pronoun was replaced by the phrase "these two" and a new sentence was begun in the translation at this point to improve the English style.
48tn (8:16) Grk "For he"; the referent (the Spirit) has been specified in the translation for clarity.
49tn (8:16) Or "fallen on."
50sn (8:16) This is a parenthetical note by the author.
51tn (8:17) Grk "on them"; the referent (the Samaritans) has been specified in the translation for clarity.
52sn (8:17) They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key racial line was being crossed. Here are some of "those far off" of Acts 2:38-40.
53tn (8:19) Or "ability"; Grk "authority."
54tn (8:20) Grk "May your silver together with you be sent into destruction." This is a strong curse. The gifts of God are sovereignly bestowed and cannot be purchased.
55tn (8:20) Or "obtain."
56tn (8:21) The translation "share or part" is given by L&N 63.13.
57tn (8:21) Since the semantic range for lovgo" (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of "in this thing" would work well, but is too colloquial for this translation.
58tn (8:22) Or "and implore the Lord."
59tn (8:22) Grk "that if possible the intent of your heart may be forgiven you." The passive construction is somewhat awkward in contemporary English and has thus been converted to an active construction in the translation.
60tn (8:23) Grk "in the gall of bitterness," an idiom meaning to be particularly envious or resentful of someone. In this case Simon was jealous of the apostles' power to bestow the Holy Spirit by the laying on of hands, and wanted that power for himself. The literal phrase does not convey this to the modern reader, and in fact some modern translations have simply rendered the phrase as involving bitterness, which misses the point of the envy on Simon's part. See L&N 88.166. The OT images come from Deut 29:17-18 and Isa 58:6.
61tn (8:24) Grk "Simon answered and said."
sn (8:24) Given that Simon does not follow Peter's call for repentance, many interpreters read this reply as flippant rather than sincere. But the exact nature of Simon's reply is not entirely clear.
62tn (8:24) Grk "may come upon."
63tn (8:25) Grk "after they"; the referents (Peter and John) have been specified in the translation for clarity.
64tn (8:25) The verb diamartuvromai (diamarturomai) can mean "warn," and could be taken to refer specifically to the warning given to Simon in the preceding verses. However, a more general reference is more likely, referring to parting exhortations from Peter and John to the entire group of believers.
65sn (8:25) The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as rJh'ma tou' kurivou (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as lovgo" tou' kurivou (logo" tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thes 1:8, 4:15; 2 Thes 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
66tn (8:25) Grk "they were returning to Jerusalem and were proclaiming." The first imperfect is taken ingressively and the second is viewed iteratively ("proclaiming...as they went").
67sn (8:25) By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.
68tn (8:25) "As they went" is not in the Greek text, but is implied by the imperfect tense (see tn (8:25) above).
69tn (8:26) Or "the angel of the Lord." See the note on the word "Lord" in 5:19.
70tn (8:26) Grk "Lord spoke to Philip, saying." The redundant participle levgwn (legwn) is not translated.
71tn (8:26) Or "Get up and go about noon." The phrase kataV meshmbrivan (kata meshmbrian) can be translated either "about noon" (L&N 67.74) or "toward the south" (L&N 82.4). Since the angel's command appears to call for immediate action ("Get up") and would not therefore need a time indicator, a directional reference ("toward the south") is more likely here.
72tn (8:26) Or "wilderness."
73tn (8:26) The words "This is a desert road" are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel's speech to Philip, in which case the verse would read: "Get up and go south on the road that goes down from Jerusalem to Gaza--the desert road."
sn (8:26) The concluding note about the road appears to be a parenthetical note by the author.
74tn (8:27) Grk "And," but kaiv (kai) carries something of a resultative force in this context because what follows describes Philip's response to the angel's command.
75tn (8:27) Grk "So getting up he went." The aorist participle ajnastav" (anastas) is translated as a finite verb due to requirements of contemporary English style.
76tn (8:27) Grk "And there." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
77tn (8:27) Grk "and behold." This expression is used to portray Philip's encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words "he met."
78sn (8:27) The term eunuch normally referred to a man who had been castrated, but this was not always the case (Gen 39:1 LXX). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.
79tn (8:27) Or "the Candace" (the title of the queen of the Ethiopians). The term Kandavkh" (Kandakh") is much more likely a title rather than a proper name (like Pharaoh), see L&N 37.77; a few, however, still take the word to be the name of the queen (L&N 93.209). BAGD 402 s.v. Kandavkh, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.
sn (8:27) Candace was the title of the queen of the Ethiopians. Ethiopia refers to the kingdom of Nubia in the northern Sudan, whose capital was Meroe (not to be confused with Abyssinia, which was later called Ethiopia and converted to Christianity in the 4th century A.D.). Classical writers refer to several queens of Meroe in the 1st century B.C. and 1st century A.D. who had the title Candace (Kandake). The Candace referred to here was probably Amantitere, who ruled A.D. 25-41.
80tn (8:27) Grk "who was over all her treasury, who." The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun "he" supplied in place of the Greek relative pronoun to make a complete sentence in English.
81sn (8:27) Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.
82tn (8:28) Grk "and was sitting." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
83tn (8:28) Grk "and was reading." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
sn (8:28) The fact that this man was reading from a scroll (an expensive item in the 1st century) indicates his connection to a wealthy house.
84tn (8:30) The participle prosdramwvn (prosdramwn) is regarded as attendant circumstance.
85tn (8:30) The words "to it" are not in the Greek text but are implied.
86tn (8:30) Grk "heard him"; the referent (the man) has been specified in the translation for clarity.
87tn (8:30) Grk "and he." Because of the length of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun.
88tn (8:30) Grk "he said"; but since what follows is a question, it is better English style to translate the introduction to the question "he asked him."
89tn (8:31) Grk "He"; the referent (the man) has been specified in the translation for clarity.
90tn (8:31) Grk "How am I able, unless..." The translation is based on the force of the conjunction gavr (gar) in this context. The translation "How in the world can I?" is given in BAGD 152 s.v. gavr 1.f.
91tn (8:32) Grk "he"; the referent (the man) has been specified in the translation for clarity.
92tn (8:32) Grk "does." The present tense here was translated as a past tense to maintain consistency with the first line of the quotation ("he was led like a sheep to slaughter"), which has an aorist passive verb normally translated as a past tense in English.
93tc (8:33) Some later MSS read "In his humiliation." Only C E Y Byz supply aujtou' (autou) after tapeinwvsei (tapeinwsei). It is very unlikely to be original.
94tn (8:33) Or "justice was denied him"; Grk "his justice was taken away."
95tn (8:33) Or "family; or "origin." The meaning of geneav (genea) in the quotation is uncertain; it may mean either "family" or "origin" according to BAGD 154 s.v. geneav 4.
sn (8:33) The rhetorical question suggests the insensitivity of this generation for its act against God's servant, who was slain unjustly as he was silent.
96tn (8:33) Grk "is taken away." The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.
97sn (8:33) A quotation from Isa 53:7-8.
98tn (8:34) Grk "answered and said." The redundant participle ajpokriqeiv" (apokriqei") is not translated.
99tn (8:34) Grk "I beg you," "I ask you."
100sn (8:34) About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.
101tn (8:35) Grk "opening his mouth" (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ajnoivxa" (anoixa") is translated as a finite verb due to requirements of contemporary English style.
102sn (8:35) Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.
103tn (8:36) Or "What prevents me." The rhetorical question means, "I should get baptized, right?"
104tc (8:36) A few later MSS add 8:37 "He said to him, `If you believe with your whole heart, you may.' He replied, `I believe that Jesus Christ is the Son of God.'" Verse 37 is omitted by Ì45 Ì74 Í A B C Y 33 81 181 614 1175 1409 2344 Byz. It is included, with minor variants, by 36 307 453 610 945 1678 1739 1891 it. It is almost certainly not a part of the original text of Acts. The variant is significant in showing how some in the early church viewed a confession of faith. The present translation follows the standard critical Greek texts in omitting the verse number, a procedure also followed by a number of other modern translations.
105tn (8:38) Grk "and they both went down into the water, both Philip and the eunuch." Since this is somewhat redundant in English, it was simplified to "and both Philip and the eunuch went down into the water."
106sn (8:38) Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.
107tn (8:39) BAGD 152 s.v. gavr 4 indicates that under certain circumstances gavr (gar) has the same meaning as dev (de).
108sn (8:39) Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).
109tn (8:40) Or "appeared."
110sn (8:40) Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.
111tn (8:40) The words "the area" are not in the Greek text but are implied.
112tn (8:40) Or "he preached the gospel."
113tn (8:40) Or "cities."
114sn (8:40) Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
1tn (9:1) Or "Saul, making dire threats."
2tn (9:1) The expression "breathing out threats and murder" is an idiomatic expression for "making threats to murder" (see L&N 33.293). Although the two terms "threats" and "murder" are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.
3sn (9:2) See the note on synagogue in 6:9.
4sn (9:2) The expression "the way" in ancient religious literature refers at times to a "way of life fr. a moral and relig. viewpoint" (BAGD 554-55 2.c), and it has been so used of Christianity and its teachings in the book of Acts (see also 19:9, 23; 22:4; 24:14, 22). It is a variation of Judaism's idea of two ways, the true and the false, where "the Way" is the true one (1 En. 91:18; 2 En. 30:15).
5tn (9:2) Grk "bring them bound"; the translation "bring someone bound as prisoner" for dedemevnon a[gein tinav (dedemenon agein tina) is given by BAGD 177 s.v. devw 1.b.
6sn (9:2) From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.
7tn (9:3) Grk "As he was going along, it happened that when he was approaching." The phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
8tn (9:3) Or "shone" (BAGD 645 s.v. periastravptw 1). The light was more brilliant than the sun according to Acts 26:13.
9tn (9:4) Grk "and he." Because of the length of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun.
10tn (9:4) The double vocative suggests emotion.
11sn (9:4) Persecuting me. To persecute the church is to persecute Jesus.
12tn (9:6) Or "But arise."
13tn (9:6) Literally a passive construction, "it will be told to you." This has been converted to another form of passive construction in the translation.
14tn (9:7) The Greek term here is ajnhvr (anhr), which is used only rarely in a generic sense of both men and women. In the historical setting here, Paul's traveling companions were almost certainly all males.
15tn (9:7) That is, unable to speak because of fear or amazement. See BAGD 265 s.v. ejneov".
16sn (9:7) This is a parenthetical note by the author. Acts 22:9 appears to indicate that they saw the light but did not hear a voice. They were "witnesses" that something happened.
17tn (9:8) Grk "his eyes being open," a genitive absolute construction that is translated as a concessive circumstantial participle.
18sn (9:8) He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of deafness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.
19tn (9:8) Grk "they"; the referents (Saul's companions) have been specified in the translation for clarity.
20tn (9:9) Grk "And for." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
21tn (9:9) The word "anything" 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 fasting might indicate an initial realization of Luke 5:33-39. Fasting was usually accompanied by reflective thought.
22tn (9:10) 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, kaiv (kai) is not translated here.
23sn (9:10) The Lord is directing all the events leading to the expansion of the gospel as he works on both sides of the meeting between Paul and Ananias. "The Lord" here refers to Jesus (see v. 17).
24tn (9:10) Grk "behold, I," but this construction often means "here is/there is" (cf. BAGD 371 s.v. ijdouv 2).
25sn (9:11) The noting of the detail of the locale, ironically called `Straight' Street, shows how directive and specific the Lord was.
26tc (9:12) The words "in a vision" are not found in the earliest and best MSS, but are implied. The phrase ejn ojravmati (en oramati) is omitted by Ì74 Í A 81 and most Itala MSS. It is included, although sometimes in a different order with the preceding word, by B C E Y 36 181 307 453 610 614 945 1175 1409 1678 1739 1891 2344 Byz. It is easy to see why some copyist would add the words, because they are implied in any case. However, it is much harder to explain why a copyist, finding them, would leave them out. The original Greek text probably did not contain the words.
sn (9:12) Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.
27sn (9:13) Ananias replied. Past events might have suggested to Ananias that this was not good counsel; but like Peter in Acts 10, Ananias' intuitions were wrong.
28tn (9:13) The word "people" is not in the Greek text, but is implied.
29tn (9:14) Grk "to bind."
30sn (9:14) The expression "those who call on your name" is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).
31tn (9:15) Or "tool."
32tn (9:15) Grk "the sons of Israel." In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).
33tn (9:16) Or "because of my name." BAGD 839 s.v. uJpevr 1.d lists Acts 9:16 as an example of uJpevr (Juper) used "to denote the moving cause or the reason because of, for the sake of, for."
34tn (9:17) Grk "and placing his hands on Saul, he said." The participle ejpiqeiv" (epiqei") is translated as a finite verb due to requirements of contemporary English style. For the same reason kaiv (kai) has not been translated before the participle.
35tn (9:17) Grk "on him"; the referent (Saul) has been specified in the translation for clarity.
36tn (9:17) Grk "on the road in which you came," but the relative clause makes for awkward English style, so it was translated as a temporal clause ("as you came here").
37sn (9:17) Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.
38tn (9:18) Grk "And immediately." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
39tn (9:18) The comparison to "scales" suggests a crusty covering which peeled away (cf. BAGD 471 s.v. lepiv" 2).
40tn (9:18) Grk "and he." Because of the length of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence was started, with "and" placed before the final element of the previous clause as required by English style.
41tn (9:19) Grk "It happened that for several days." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
42sn (9:20) See the note on synagogue in 6:9.
43tn (9:20) The o{ti (Joti) is understood to introduce direct ("This man is the Son of God") rather than indirect discourse ("that this man is the Son of God") because the pronoun ou|to" (Jouto") combined with the present tense verb ejstin (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.
sn (9:20) This is the only use of the title Son of God in Acts. The book prefers to allow a variety of descriptions to present Jesus.
44tn (9:21) Grk "And all." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
45tn (9:21) The Greek interrogative particle used in this verse (oujc, ouc) expects a positive reply. They all knew about Saul's persecutions.
46tn (9:21) Normally, "destroying," but compare 4 Macc 4:23; 11:4 and MM 529, s.v. porqevw, for examples from Koine papyri. See also BAGD 693 s.v. porqevw.
47tn (9:21) Grk "bring them bound"; the translation "bring someone as prisoner" for dedemevnon a[gein tinav (dedemenon agein tina) is given by BAGD 177 s.v. devw 1.b.
48tn (9:22) Grk "was becoming stronger," but this could be understood in a physical sense, while the text refers to Saul's growing ability to demonstrate to fellow Jews that Jesus was the Messiah. The translation "to become capable" for ejndunamovw (endunamow) is given in L&N 74.7, with this specific verse as an example.
49tn (9:22) Or "was confounding." For the translation "to cause consternation" for sugcevw (suncew) see L&N 25.221.
50tn (9:22) Or "by showing for certain."
51tn (9:22) Grk "that this one"; the referent (Jesus) has been specified in the translation for clarity.
52tn (9:22) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed." Note again the variation in the titles used.
sn (9:22) See the note on Christ in 2:31.
53sn (9:23) Fitting the pattern emphasized earlier with Stephen and his speech in Acts 7, some Jews plotted to kill God's messenger (cf. Luke 11:53-54).
54tn (9:24) The words "against him" are implied, as suggested by L&N 30.71.
55tn (9:24) Or "guarding." This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).
56tn (9:24) The word puvlh (pulh) may refer to a house door or gate, or to the large gates used in a palace, temple, or city wall. Here the context clearly indicates a reference to the latter, so the translation "city gates" is used.
57tn (9:25) The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a "window" or "opening" (quriv", quris) in the city wall through which Paul was lowered. One alternative to introducing mention of the opening is to translate Acts 9:25 "they let him down over the wall," as suggested in L&N 7.61. This option is not employed by many translations, however, because for the English reader it creates an (apparent) contradiction between Acts 9:25 and 2 Cor 11:33. In reality the account here is simply more general, omitting the detail about the window.
58tn (9:25) On the term for "basket" used here, see BAGD 764 s.v. spuriv".
59tn (9:26) Or "join."
60tn (9:26) The participle pisteuvonte" (pisteuonte") is translated as a causal circumstantial participle.
61tn (9:27) Grk "taking Saul, brought him." The participle ejpilabovmeno" (epilabomeno") is translated as a finite verb due to requirements of contemporary English style.
62tn (9:27) Grk "him"; the referent (Saul) has been specified in the translation for clarity.
63tn (9:27) Grk "and brought," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
64tn (9:27) Grk "and that," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
65tn (9:27) On this verb which is used 7 times in Acts, see BAGD 631 s.v. parrhsiavzomai 1). See also v. 28.
66tn (9:28) Grk "he was with them going in and going out in Jerusalem." The expression "going in and going out" is probably best taken as an idiom for association without hindrance. Some modern translations (NASB, NIV) translate the phrase "moving about freely in Jerusalem," although the NRSV retains the literal "he went in and out among them in Jerusalem."
67tn (9:29) Or "arguing." BAGD 775 s.v. suzhtevw 2 gives "dispute, debate, argue tiniv with someone" for sunezhvtei (sunezhtei).
68tn (9:29) Grk "the Hellenists," but this descriptive term is largely unknown to the modern English reader. The translation "Greek-speaking Jews" attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.
69sn (9:30) Caesarea was a city on the coast of Palestine, south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
70tn (9:31) Or "Therefore." This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).
71tn (9:31) Grk "and Galilee," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
72tn (9:31) Grk "had."
73tn (9:31) Or "Built up." The participle oijkodomoumevnh (oikodomoumenh) has been translated as a participle of result related to ei\cen (eicen). It could also be understood as circumstantial to ejplhquvneto (eplhquneto): "Then the church throughout Judea, Galilee, and Samaria experienced peace. Strengthened and living in the fear of the Lord and in the encouragement of the Holy Spirit, it increased in numbers." Although some scholars regard participle of result as an illegitimate category, it is actually fairly common (see D. B. Wallace, Exegetical Syntax, 637-39).
74tn (9:31) Grk "And living." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
75tn (9:32) Grk "Now it happened that." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
76tn (9:32) Grk "As Peter was going through all [the places]," which is somewhat awkward in English. The meaning is best expressed by a phrase like "going around from place to place" or "traveling around from place to place."
77sn (9:32) Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.
78tn (9:33) Since the participle katakeivmenon (katakeimenon), an adjectival participle modifying Aijnevan (Ainean), is translated into English as a relative clause ("who had been confined to a pallet"), it would be awkward to follow with a second relative clause (Grk "who was paralyzed"). Furthermore, the relative pronoun here has virtually a causal force, giving the reason for confinement to the pallet, so it is best translated "because."
79tn (9:34) Grk "And Peter." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
80tn (9:34) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
81tn (9:34) The translation "make your own bed" for strw'son seautw'/ (strwson seautw) is given by BAGD 771 s.v. strwnnuvw. Naturally this involves some adaptation, since a pallet or mat would not be `made up' in the sense that a modern bed would be. The idea may be closer to "straighten" or "rearrange," and the NIV's "take care of your mat" attempts to reflect this, although this too probably conveys a slightly different idea to the modern English reader.
82tn (9:35) Grk "And all." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
83sn (9:35) Lydda was a city northwest of Jerusalem on the way to Joppa.
84sn (9:35) Sharon refers to the plain of Sharon, a region along the coast of Palestine.
85tn (9:35) Repetition of the pronoun "they" as subject of ejpevstreyan (epestreyan) is not strictly necessary in English, but emphasizes slightly the resultative nature of the final clause: they turned to the Lord as a result of seeing Aeneas after he was healed.
86sn (9:35) They turned. To "turn" is a good summary term for the response to the gospel.
87sn (9:36) Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa. "Though Joppa never became a major seaport, it was of some importance as a logistical base and an outlet to the Mediterranean" (ISBE 2:1118-19).
88tn (9:36) Grk "which being translated is called." In English this would normally be expressed "which is translated as" or "which in translation means." The second option is given by L&N 33.145.
89sn (9:36) This is a parenthetical note by the author. Dorcas is the Greek translation of the Aramaic name Tabitha. Dorcas in Greek means "gazelle" or "deer."
90tn (9:36) Or "and helping the poor." Grk "She was full of good deeds and acts of charity which she was continually doing." Since it is somewhat redundant in English to say "she was full of good deeds...which she was continually doing," the translation has been simplified to "she was continually doing good deeds and acts of charity." The imperfect verb ejpoivei (epoiei) has been translated as a progressive imperfect ("was continually doing").
91tn (9:37) Grk "It happened that in those days." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
92tn (9:37) Grk "becoming sick, she died." The participle ajsqenhvsasan (asqenhsasan) has been translated as a finite verb due to requirements of contemporary English style.
93tn (9:37) The participle louvsante" (lousante") is taken temporally.
94tn (9:37) Grk "washed her," but the reference is to her corpse.
95sn (9:38) Lydda was a city northwest of Jerusalem on the way to Joppa.
96tn (9:38) Grk "Do not delay to come to us." It is somewhat smoother to say in English, "Come to us without delay."
97tn (9:39) Grk "who." The relative clause makes for awkward English style here, so the following clause was made coordinate with the conjunction "and" supplied in place of the Greek relative pronoun.
98tn (9:39) The participle paragenovmenon (paragenomenon) is taken temporally.
99tn (9:39) Grk "and all." Because of the length of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun.
100tn (9:39) 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.
101tn (9:39) Or "shirts" (a long garment worn under the cloak next to the skin). The name for this garment (citwvn, citwn) presents some difficulty in translation. Most modern readers would not understand what a `tunic' was any more than they would be familiar with a `chiton.' On the other hand attempts to find a modern equivalent are also a problem: "shirt" conveys the idea of a much shorter garment that covers only the upper body, and "undergarment" (given the styles of modern underwear) is more misleading still. "Tunic" was therefore employed, but with a note to explain its nature.
102tn (9:39) Grk "and garments," referring here to other types of clothing besides the tunics just mentioned.
103tn (9:39) The verb ejpoivei (epoiei) is translated as a customary imperfect.
104tn (9:40) Grk "Peter, sending them all outside, knelt down." The participle ejkbalwvn (ekbalwn) is translated as a finite verb due to requirements of contemporary English style.
105tn (9:40) Grk "and kneeling down," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the "and" is placed before the verb proshuvxato (proshuxato, "and prayed"). The participle qeiv" (qeis) is taken as a participle of attendant circumstance.
106tn (9:40) Grk "and turning." Because of the length of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun.
107sn (9:40) She sat up. This event is told much like Luke 8:49-56 and Mark 5:35-43. Peter's ministry mirrored that of Jesus.
108tn (9:41) Grk "Giving her his hand, he helped her." The participle douv" (dous) is translated as a finite verb due to requirements of contemporary English style.
109tn (9:41) Grk "Then calling the saints...he presented her." The participle fwnhvsa" (fwnhsa") is translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally ("After he called").
110tn (9:42) Or "known all over." BAGD 405 s.v. katav I.1.c. has "became known throughout all Joppa" for gnwstoVn genevsqai kaq* o{lh" *Iovpph" (gnwston genesqai kaq' {olh" Iopph").
111sn (9:42) This became known...many believed in the Lord. This is a "sign" miracle that pictures how the Lord can give life.
112tn (9:43) Grk "So it happened that." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
113tn (9:43) Grk "he"; the referent (Peter) has been specified in the translation for clarity.
114tn (9:43) Grk "with a certain Simon."
115tn (9:43) Or "with a certain Simon Berseus." Although most modern English translations treat bursei' (bursei) as Simon's profession ("Simon the tanner"), it is possible that the word is actually Simon's surname ("Simon Berseus" or "Simon Tanner"). BAGD 148 s.v. burseuv" regards it as a surname. See also MM 118.
1sn (10:1) Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as "Caesarea by the sea" (BAGD 396). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great's building projects (Josephus, Ant. 15.9.6 [15.331-41]).
2sn (10:1) A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
3sn (10:1) A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BAGD 761). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in A.D. 88.
4tn (10:2) In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
5sn (10:2) The description of Cornelius as a devout, God-fearing man probably means that he belonged to 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 Jewish proselyte. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.
6tn (10:2) Or "gave many gifts to the poor." This was known as "giving alms," or acts of mercy (Sir 7:10; BAGD 249-50 s.v. ejlehmosuvnh).
7tn (10:3) Grk "at about the ninth hour of the day." This would be the time for afternoon prayer.
8tn (10:3) Or "the angel of God." Linguistically, "angel of God" is the same in both testaments (and thus, he is either "an angel of God" or "the angel of God" in both testaments). For arguments and implications, see D. B. Wallace, Exegetical Syntax, 252; M. J. Davidson, "Angels," DJG, 9; W. G. MacDonald argues for "an angel" in both testaments: "Christology and `The Angel of the Lord'," 324-35.
9tn (10:3) The participles eijselqovnta (eiselqonta) and eijpovnta (eiponta) are accusative, and thus best taken as adjectival participles modifying a[ggelon (angelon): "an angel who came in and said."
10tn (10:4) Grk "he"; the referent (Cornelius) has been specified in the translation for clarity.
11tn (10:4) Grk "said," but in response to the angel's address, "replied" is better English style.
12tn (10:4) Grk "he"; the referent (the angel) has been specified in the translation for clarity.
13tn (10:4) Or "your gifts to the needy."
14sn (10:4) The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).
15tn (10:5) Grk "And now." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
16sn (10:5) Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.
17tn (10:5) Grk "a certain Simon."
18tn (10:6) Or "with a certain Simon Berseus." Although most modern English translations treat bursei' (bursei) as Simon's profession ("Simon the tanner"), it is possible that the word is actually Simon's surname ("Simon Berseus" or "Simon Tanner"). BAGD 148 s.v. burseuv" regards it as a surname. See also MM 118.
19tn (10:7) Grk "he"; the referent (Cornelius) has been specified in the translation for clarity.
20tn (10:7) Or "domestic servants." The Greek word here is oijkevth" (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.
21tn (10:7) The meaning of the genitive participle proskarterouvntwn (proskarterountwn) could either be "a soldier from the ranks of those who served him" (referring to his entire command) or "a soldier from among his personal staff" (referring to a group of soldiers who were his personal attendants). The translation "from among those who served him" is general enough to cover either possibility.
22tn (10:9) Grk "about the sixth hour."
23tn (10:9) The participles oJdoiporouvntwn (Jodoiporountwn, "while they were on their way") and ejggizovntwn (engizontwn, "approaching") have been translated as temporal participles.
24sn (10:9) Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
25tn (10:10) The traditional translation, "he fell into a trance," is somewhat idiomatic; it is based on the textual variant ejpevpesen (epepesen, "he fell") found in the Byzantine text but almost certainly not original.
26tn (10:11) Grk "And he." Because of the length of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun.
27tn (10:11) Or "the sky" (the same Greek word means both "heaven" and "sky").
28tn (10:11) On the heavens "opening," see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BAGD 71 s.v. ajnoivgw 1.b). This is the language of a vision or a revelatory act of God.
29tn (10:11) Or "a large linen cloth" (the term was used for the sail of a ship, BAGD 555 s.v. ojqovnh).
30tn (10:11) Or "coming down."
31tn (10:11) Or "to the ground."
32tn (10:12) Grk "in which." The relative pronoun was replaced by the pronoun "it," and a new sentence was begun in the translation at this point to improve the English style.
33tn (10:12) Or "snakes." Grk "creeping things." According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where "creeping things" are contrasted with "four-footed animals," the English word "reptiles," which primarily but not exclusively designates snakes, is probably more appropriate. See also Gen 6:20, as well as the law making such creatures unclean food in Lev 11:2-47.
34tn (10:12) Or "birds of the heaven"; the Greek word oujranov" (ouranos) may be translated "sky" or "heaven" depending on the context.
sn (10:12) The idiom birds of the sky refers to wild birds as opposed to domesticated fowl.
35tn (10:13) Grk "And there came." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
36tn (10:13) Grk "a voice to him"; the word "said" is not in the Greek text but is implied.
37tn (10:13) Or "kill." Traditionally qu'son (quson) is translated "kill," but in the case of animals intended for food, "slaughter" is more appropriate.
38tn (10:14) Possibly there is a subtle distinction in meaning between koinov" (koinos) and ajkavqarto" (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.
sn (10:14) Peter insisted he would not violate the law by eating anything defiled and ritually unclean. These food laws were one of the practices that distinguished Jews from their Gentile neighbors. The practice made table fellowship with Gentiles awkward. For an example of Jewish attitudes to this, see Dan 1:8-16; 1 Macc 1:41-64; Letter of Aristeas 142; Tacitus, History 5.5.
39tn (10:15) Grk "And the voice." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
40tn (10:15) Or "declare."
41sn (10:15) For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.
42tn (10:16) Or "into the sky" (the same Greek word means both "heaven" and "sky").
43tn (10:17) Or "was greatly confused over." The term means to be perplexed or at a loss (BAGD 187 s.v. diaporevw).
44tn (10:17) Grk "having learned." The participle dierwthvsante" (dierwthsante") is translated as a finite verb due to requirements of contemporary English style.
45tn (10:17) BAGD 330 s.v. ejfivsthmi 1.a has "W. dat. of the thing...ejpiv ti approach or stand by someth. (Sir 41:24) Ac 10:17."
sn (10:17) As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God's direction here had a sense of explanatory timing.
46tn (10:18) Grk "and." Because of the length of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun by supplying the pronoun "they" as the subject of the following verb.
47tn (10:18) Grk "Simon, the one called Peter." This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).
48tn (10:19) The translation "think seriously about" for dienqumevomai (dienqumeomai) is given in L&N 30.2. Peter was "pondering" the vision (BAGD 194 s.v.).
49tn (10:20) Grk "But getting up, go down." The participle ajnastav" (anastas) is translated as a finite verb due to requirements of contemporary English style.
50tn (10:20) The term means "without doubting" or "without deliberation." It is a term of conscience and discernment. In effect, Peter is to listen to them rather than hesitate (BAGD 185 s.v. diakrivnw 2.b).
51tn (10:21) Grk "Peter going down to the men, said." The participle katabav" (katabas) is translated as a finite verb due to requirements of contemporary English style.
52tn (10:21) Grk "Behold, it is I whom you seek," or "Behold, I am the one you seek." "Here I am" is used to translate ijdouV ejgwv eijmi (idou egw eimi).
53sn (10:22) .See the note on the word centurion in 10:1.
54tn (10:22) Or "just."
55tn (10:22) The phrase tou' e[qnou" tw'n *Ioudaivwn (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). "All the Jewish people," while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.
sn (10:22) The long introduction of Cornelius by his messengers is an attempt to commend this Gentile to his Jewish counterpart, which would normally be important to do in the culture of the time.
56tn (10:22) Grk "hear words."
57tn (10:23) Grk "he"; the referent (Peter) has been specified in the translation for clarity.
sn (10:23) When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.
58tn (10:23) Or "went forth."
59sn (10:23) Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.
60tn (10:24) Grk "On the next day," but since this phrase has already occurred in v. 23, it would be redundant in English to use it again here.
61sn (10:24) Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).
62tn (10:24) Normally prosdokavw (prosdokaw) means "to wait with apprehension or anxiety for something," often with the implication of impending danger or trouble (L&N 25.228), but in this context the anxiety Cornelius would have felt came from the importance of the forthcoming message as announced by the angel.
63tn (10:25) Grk "So it happened that when." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
64tn (10:25) Grk "meeting him." The participle sunanthvsa" (sunanthsa") is translated as a finite verb due to requirements of contemporary English style.
65tn (10:25) Grk "falling at his feet, worshiped." The participle peswvn (peswn) is translated as a finite verb due to requirements of contemporary English style.
66sn (10:25) When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter's remark in v. 26 indicates.
67tn (10:26) BAGD 214 s.v. ejgeivrw 1.a.b. has "fig. raise, help to rise of a pers....stretched out Ac 10:26."
68tn (10:27) Grk "And he"; the referent (Peter) has been specified in the translation for clarity. Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
69tn (10:27) Or "many people assembled."
70tn (10:28) Here wJ" (Jws) is used like o{ti (Joti) to introduce indirect discourse (cf. BAGD 898 s.v. wJ" IV.4).
71tn (10:28) This term is used of wanton or callously lawless acts (BAGD 20 s.v. ajqevmito").
72tn (10:28) Grk "a Jewish man" (ajndriV *Ioudaivw/, andri Ioudaiw).
73tn (10:28) Grk "a foreigner," but in this context, "a non-Jew," that is, a Gentile. This term speaks of intimate association (BAGD 441 s.v. kollavw 2.b). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.
74tn (10:28) This is a generic use of a[nqrwpo" (anqrwpo").
75tn (10:28) Possibly there is a subtle distinction in meaning between koinov" (koinos) and ajkavqarto" (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.
sn (10:28) God has shown me...unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.
76tn (10:29) Grk "Therefore when I was sent for." The passive participle metapemfqeiv" (metapemfqei") has been taken temporally and converted to an active construction which is less awkward in English.
77tn (10:29) Grk "ask for what reason."
78tn (10:30) Grk "And Cornelius." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
79tn (10:30) Grk "said."
80tn (10:30) Grk "at the ninth hour." Again, this is the hour of afternoon prayer.
81tn (10:30) Grk "and behold." The interjection ijdouv (idou) is difficult at times to translate into English. Here it has been translated as "suddenly" to convey the force of Cornelius' account of the angel's appearance.
82tn (10:31) Or "your gifts to the needy."
83sn (10:31) This statement is a paraphrase rather than an exact quotation of Acts 10:4.
84tn (10:32) Or "with a certain Simon Berseus." Although most modern English translations treat bursei' (bursei) as Simon's profession ("Simon the tanner"), it is possible that the word is actually Simon's surname ("Simon Berseus" or "Simon Tanner"). BAGD 148 s.v. burseuv" regards it as a surname.
85tn (10:33) Grk "you have done well by coming." The idiom kalw'" poiei'n (kalw" poiein) is translated "be kind enough to do something" by BAGD 401 s.v. kalw'" 4.a. The participle paragenovmeno" (paragenomeno") has been translated as an English infinitive due to the nature of the English idiom ("kind enough to" + infinitive).
86tn (10:33) The translation "we are here in the presence of God" for ejnwvpion tou' qeou' pavresmen (enwpion tou qeou paresmen) is given by BAGD 624 s.v. pavreimi 1.a.
87tn (10:33) Or "to listen to."
88tn (10:33) The words "to say to us" are not in the Greek text, but are implied. Cornelius knows Peter is God's representative, bringing God's message.
89tn (10:34) Grk "Opening his mouth Peter said" (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ajnoivxa" (anoixa") is translated as a finite verb due to requirements of contemporary English style.
90tn (10:34) Grk "God is not one who is a respecter of persons," that is, "God is not one to show partiality" (cf. BAGD 720 s.v. proswpolhvmpth"). L&N 88.239 translates this verse "I realize that God does not show favoritism (in dealing with people)." The underlying Hebrew idiom includes the personal element ("respecter of persons") so the phrase "in dealing with people" is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God's lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter's vision.
91sn (10:35) See Luke 24:47.
92tn (10:35) Or "shows reverence for him."
93tn (10:35) Grk "works righteousness"; the translation "does what is right" for this phrase in this verse is given by L&N 25.85.
sn (10:35) Note how faith and response are linked here by the phrase and does what is right.
94tn (10:36) The subject and verb ("you know") do not actually occur until the following verse, but have been repeated here because of the requirements of English word order.
95tn (10:36) Grk "the word."
96tn (10:36) Grk "to the sons."
97sn (10:36) Peace is a key OT concept: Isa 52:7; Nah 1:15; also for Luke: Luke 1:79; 2:14; Acts 9:31. See also the similar phrase in Eph 2:17.
98tn (10:36) Or "by."
99tn (10:36) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
100sn (10:36) He is Lord of all. Though a parenthetical remark, this is the theological key to the speech. Jesus is Lord of all, so the gospel can go to all. The rest of the speech proclaims Jesus' authority.
101tn (10:37) Or "proclaimed."
102sn (10:38) The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
103tn (10:38) Or "how." The use of wJ" (Jws) as an equivalent to o{ti (Joti) to introduce indirect or even direct discourse is well documented. BAGD 899 s.v. wJ" IV.4 lists Acts 10:28 in this category.
104tn (10:38) Grk "power, who." The relative pronoun was replaced by the pronoun "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.
105tn (10:38) The translation "healing all who were oppressed by the devil" is given in L&N 22.22.
sn (10:38) All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ's power overcomes the devil and his forces, which seek to destroy humanity.
106sn (10:38) See Acts 7:9.
107tn (10:39) Grk "And we." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
108tn (10:39) Grk "the land of the Jews," but this is similar to the phrase used as the name of the province of Judea in 1 Macc 8:3 (see BAGD 889 s.v. cwvra 1.b).
109tn (10:39) Grk "in Jerusalem, whom they killed." The relative pronoun was replaced by the pronoun "him" and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
110tn (10:39) Or "by crucifying him" ("hang on a tree" is by the time of the 1st century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly "misjudged" Jesus.
111tn (10:40) The conjunction "but" is not in the Greek text, but the contrast is clearly implied in the context. This is technically asyndeton, or lack of a connective, in Greek.
112tn (10:40) Grk "and granted that he should become visible." The literal Greek idiom is somewhat awkward in English. L&N 24.22 offers the translation "caused him to be seen" for this verse.
113tn (10:41) Or "the witnesses God had previously chosen." See Acts 1:8.
114sn (10:41) Ate and drank. See Luke 24:35-49.
115tn (10:42) 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, kaiv (kai) is not translated here.
116tn (10:42) The verb diamartuvromai (diamarturomai) can mean "warn," and such a meaning is highly probable in this context where a reference to the judgment of both the living and the dead is present. The more general meaning "to testify solemnly" does not capture this nuance.
117tn (10:42) The word "them" 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.
118tn (10:42) Grk "that this one is the one," but this is awkward in English and has been simplified to "that he is the one."
119tn (10:42) Or "designated." BAGD 581 s.v. oJrivzw 1.b has "the one appointed by God as judge" for this phrase.
120sn (10:42) Jesus has divine authority as judge over the living and the dead: Acts 17:26-31; Rom 14:9; 1 Thess 5:9-10; 1 Tim 4:1; 1 Pet 4:5.
121tn (10:43) Or "All the prophets testify about him." Although modern English translations tend to place "about him" after "testify" (so NIV, NRSV) the phrase "about him" has been left at the beginning of v. 43 for emphatic reasons.
122sn (10:43) Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.
123tn (10:44) Or "fell on." God now acted to confirm the point of Peter's speech.
124tn (10:44) Or "word."
125tn (10:45) 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, kaiv (kai) is not translated here.
126tn (10:45) Or "The Jewish Christians"; Grk "The believers from the circumcision."
127sn (10:45) The Jewish Christians who were with Peter were greatly astonished because they thought the promise of the Spirit would be limited only to those of Israel. God's plan was taking on fresh dimensions even as it was a reflection of what the prophets had promised.
128tn (10:45) Or "because."
129tn (10:45) That is, the gift consisting of the Holy Spirit. Here tou' pneuvmato" (tou pneumato") is a genitive of apposition; the gift consists of the Spirit.
130sn (10:45) The gift of the Holy Spirit had been poured out. Compare the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.
131tn (10:46) Or "extolling," "magnifying."
132tn (10:47) Grk "just as also we." The auxiliary verb in English must be supplied. This could be either "have" (NIV, NRSV) or "did" (NASB). "Did" is preferred here because the comparison Peter is making concerns not just the fact of the present possession of the Spirit ("they received the Spirit we now possess"), but the manner in which the Gentiles in Cornelius' house received the Spirit ("they received the Spirit in the same manner we did [on the day of Pentecost]").
133tn (10:47) The Greek construction anticipates a negative reply which is indicated in the translation by the `tag' question, "can he?" The question is rhetorical. Peter was saying these Gentiles should be baptized since God had confirmed they were his.
134tn (10:48) The Greek construction (passive infinitive with accusative subject) could be translated either "he ordered them to be baptized" or "he ordered that they be baptized," but the implication in English in either case is that Peter was giving orders to the Gentiles in Cornelius' house, telling them to get baptized. It is much more likely in the context that Peter was ordering those Jewish Christians who accompanied him to baptize the new Gentile converts. They would doubtless have still had misgivings even after witnessing the outpouring of the Spirit and hearing the tongues. It took Peter's apostolic authority ("ordered") to convince them to perform the baptisms.
135tn (10:48) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed." Jesus' right to judge as the provider of forgiveness is highlighted here.
1tn (11:1) BAGD 177 s.v. devcomai 3.b has "accepted" for ejdevxanto (edexanto) in this verse.
2tn (11:1) Here the phrase "word of God" is another way to describe the gospel (note the preceding verb ejdevxanto, edexanto, "accepted"). The phrase could also be translated "the word [message] from God."
3tn (11:2) Or "the Jewish Christians"; Grk "those of the circumcision." Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.
4tn (11:2) Or "believers disputed with," "believers criticized" (BAGD 185 s.v. diakrivnw 2.a).
5tn (11:3) Or "You were a guest in the home of" (according to L&N 23.12).
6tn (11:3) Or "and ate with." It was table fellowship and the possibility of eating unclean food that disturbed them.
7tn (11:4) Or "to them in logical sequence," "to them in order." BAGD 388 s.v. kaqexh'" has "explain to someone point by point" for this phrase. This is the same term used in Luke 1:3.
8tn (11:5) This term describes a supernatural vision and reflects a clear distinction from something imagined (BAGD 577 s.v. o{rama 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event's importance.
9tn (11:5) Or "coming down."
10tn (11:5) Or "the sky" (the same Greek word means both "heaven" and "sky").
11tn (11:6) Grk "Staring I looked into it." The participle ajtenivsa" (atenisa") is translated as a finite verb due to requirements of contemporary English style.
12tn (11:6) Or "snakes." Grk "creeping things." According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where "creeping things" are contrasted with "four-footed animals," the English word "reptiles," which primarily but not exclusively designates snakes, is probably more appropriate.
13tn (11:6) Or "birds of the heaven"; the Greek word oujranov" (ouranos) may be translated "sky" or "heaven" depending on the context.
sn (11:6) The idiom birds of the sky refers to wild birds as opposed to domesticated fowl.
14tn (11:7) Or "kill." Traditionally qu'son (quson) is translated "kill," but in the case of animals intended for food, "slaughter" is more appropriate.
15tn (11:8) Possibly there is a subtle distinction in meaning between koinov" (koinos) and ajkavqarto" (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.
16tn (11:9) Or "declare." The wording matches Acts 10:15.
17tn (11:11) Grk "And behold."
18sn (11:11) Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
19tn (11:11) BAGD 330 s.v. ejfivsthmi 1.a has "approached" for ejpevsthsan (epesthsan) here.
20tn (11:11) The word "staying" is not in the Greek text but is implied.
21sn (11:12) Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.
22tn (11:14) Grk "words" (rJhvmata, rJhmata), but in this context the overall message is meant rather than the individual words.
23tn (11:15) Or "fell on."
24tn (11:15) The words "he did" are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply "it" rather than "he" because the gender of pneu'ma (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.
25sn (11:15) At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus' promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.
26sn (11:16) The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as rJh'ma tou' kurivou (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as lovgo" tou' kurivou (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thes 1:8, 4:15; 2 Thes 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
27tn (11:16) The imperfect verb e[legen (elegen) is taken as a customary imperfect.
28sn (11:16) John...Spirit. This remark repeats Acts 1:5.
29sn (11:17) That is, the same gift of the Holy Spirit.
30tn (11:17) Or "gave us when we believed"; or "gave us after we believed"; or "gave us who believed"; or "gave them when they believed the same gift as he also gave us." The aorist dative plural participle pisteuvsasin (pisteusasin) can be understood in several different ways: (1) It could modify hJmi'n (Jhmin, "us") or aujtoi'" (autois, "them"). Proximity (it immediately follows hJmi'n) would suggest that it belongs with hJmi'n, so the last option ("gave them when they believed the same gift he also gave us") is less likely. (2) The participle could be either circumstantial or adjectival, modifying hJmi'n. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups ("us" and "they") had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, pisteuvsasin only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, "Would God have given the Gentiles the Spirit if they had not believed?" (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle pisteuvsasin as circumstantial, related to the time of belief in connection with the giving of the Spirit. (3) The participle pisteuvsasin as a temporal participle can refer to action antecedent to the action of the main verb e[dwken (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is "summarizing" the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been "telescoped" into one ("gave them the same gift as he gave us when we believed"), but to be technically accurate the participle pisteuvsasin should be translated "gave them the same gift as he also gave us after we believed." A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus "if God gave them the same gift as he also gave us after believing" is used, where the phrase "after believing" can refer either to "them" or to "us," or both.
31tn (11:17) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
32tn (11:17) Or "prevent," "forbid" (BAGD 461 s.v. kwluvw 1). Peter's point is that he will not stand in the way of God.
33tn (11:18) Grk "these things."
34tn (11:18) Or "became silent," but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.
35tn (11:18) Or "glorified."
36sn (11:18) Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).
37sn (11:18) In the Greek text the phrase even to the Gentiles is in an emphatic position.
38sn (11:19) The phrase over Stephen means in connection with Stephen's death. See Acts 8:1b-3.
39tn (11:19) Or "finally reached." The translations "went as far as" and "finally reached" for dih'lqon (dihlqon) in this verse are given in L&N 15.17.
40sn (11:19) Phoenicia was an area along the Mediterranean coast north of Palestine.
41tn (11:19) Grk "and Cyprus," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
sn (11:19) Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
42sn (11:19) Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.
43tn (11:19) Grk "word."
44sn (11:20) Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
45sn (11:20) Cyrene was a city on the northern African coast west of Egypt.
46tn (11:20) Grk "among them, coming to Antioch began to speak." The participle ejlqovnte" (elqonte") is translated as a finite verb due to requirements of contemporary English style.
47sn (11:20) Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
48sn (11:20) The statement that some men from Cyprus and Cyrene...began to speak to the Greeks shows that Peter's experience of reaching out to the Gentiles was not unique.
49tn (11:21) 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, kaiv (kai) is not translated here.
50tn (11:21) The participle pisteuvsa" (pisteusa") is articular and thus cannot be adverbial (circumstantial). It is adjectival, modifying ajriqmov" (ariqmo"), but is translated into English as a relative clause ("who believed").
51sn (11:21) Again, the expression turned is a summary term for responding to the gospel.
52tn (11:22) Grk "Word."
53tn (11:22) Grk "was heard in the ears," an idiom. L&N 24.67 states that the idiom means "to hear in secret" (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.
54tc (11:22) Some MSS read, "to travel to." The infinitive dielqei'n (dielqein) is supplied before e{w" (Jews) in D E Y 33 36 181 307 453 610 614 945 1409 1678 2344 Byz and some Itala MSS. It is omitted in Ì74 Í A B 81 1175 1739 1891 and the other Itala MSS. It is unlikely to be original.
55sn (11:22) Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.
56tn (11:23) Grk "Antioch, who when." The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
57tn (11:23) BAGD 717 s.v. prosmevnw has "remain true to the Lord" for prosmevnein (prosmenein) in this verse.
sn (11:23) He...encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).
58tn (11:23) Grk "with purpose of heart"; BAGD 706 s.v. provqesi" 2.a translates this phrase "purpose of heart, i.e. devotion" here.
59tn (11:24) Grk "a significant crowd."
60sn (11:26) Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
61tn (11:26) Grk "So it happened that" The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
62tn (11:26) Grk "year they"; the referents (Barnabas and Saul) have been specified in the translation for clarity.
63tn (11:26) Grk "a significant crowd."
64sn (11:26) Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
65sn (11:26) The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.
66tn (11:27) Grk "In these days," but the dative generally indicates a specific time.
67tn (11:27) The word "some" is not in the Greek text, but is usually used in English when an unspecified number is mentioned.
68sn (11:27) Prophets are mentioned only here and in 13:1 and 21:10 in Acts.
69sn (11:27) Came down from Jerusalem. Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as "up" and south as "down," but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude).
70sn (11:27) Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
71tn (11:28) Grk "getting up, predicted." The participle ajnastav" (anasta") is translated as a finite verb due to requirements of contemporary English style.
72tn (11:28) Or "made clear"; Grk "indicated beforehand" (BAGD 747 s.v. shmaivnw 2).
73tn (11:28) Grk "great."
74sn (11:28) This famine is one of the firmly fixed dates in Acts. It took place from A.D. 45-48. The events described in chap. 11 of Acts occurred during the early part of that period.
75tn (11:28) Or "whole Roman Empire." While the word oijkoumevnh (oikoumenh) does occasionally refer specifically to the Roman Empire, BAGD 561 s.v. oijkounevnh 2 does not list this passage (only Acts 24:5 and 17:6).
76tn (11:28) Grk "world, which." The relative pronoun ("which") was replaced by the demonstrative pronoun "this" and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
77sn (11:28) This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from A.D. 41-54.
78tn (11:29) So BAGD 324 s.v. eujporevw.
79tn (11:29) Or "determined," "resolved."
80tn (11:29) Grk "to send [something] for a ministry," but today it is common to speak of sending relief for victims of natural disasters.
sn (11:29) The financial relief reflects the oneness of the church, meeting the needs of another (even racially distinct) community. Jerusalem, having ministered to them, now received ministry back. A later collection from Greece is noted in Rom 15:25-27, but it reflects the same spirit as this gift.
81tn (11:30) Grk "Judea, which they did." The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
82tn (11:30) The words "their financial aid" are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
1sn (12:1) King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in A.D. 42 or 43.
2tn (12:1) Or "King Herod had some from the church arrested."
3tn (12:1) Or "to cause them injury."
4sn (12:2) The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord's brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.
5sn (12:3) This is a parenthetical note by the author.
6sn (12:4) Four squads of soldiers. Each squad was a detachment of four soldiers.
7tn (12:4) Grk "guard him, planning to bring him out." The Greek construction continues with a participle (boulovmeno", boulomeno") and an infinitive (ajnagagei'n, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb ("Herod planned").
8tn (12:4) Or "intended"; Grk "wanted."
9tn (12:4) Grk "to bring him out to the people," but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase "planning to bring him up for a public trial after the Passover."
10tn (12:5) Or "constantly." This term also appears in Luke 22:14 and Acts 26:7.
11tn (12:5) Grk "but earnest prayer was being made by the church to God for him." The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive "prayer was being made" has been changed to the simpler active verb "were praying." Luke portrays what follows as an answer to prayer.
12tn (12:6) Grk "was going to bring him out," but the upcoming trial is implied. See Acts 12:4.
13tn (12:6) Grk "two chains, and." Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.
14tn (12:6) Or "were guarding."
15tn (12:7) Grk "And behold." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here. The interjection ijdouv (idou), often difficult to translate into English, expresses the suddenness of the angel's appearance.
16tn (12:7) Or "the angel of the Lord." See the note on the word "Lord" in 5:19.
17tn (12:7) Grk "striking the side of Peter, he awoke him saying." The term refers to a push or a light tap (BAGD 634 s.v. patavssw 1.a). The participle patavxa" (pataxa") has been translated as a finite verb due to requirements of contemporary English style.
18tn (12:7) Grk "his"; the referent (Peter) has been specified in the translation for clarity.
19tn (12:7) Grk "the hands," but the wrist was considered a part of the hand.
20tn (12:8) While zwvnnumi (zwnnumi) sometimes means "to dress," referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean "put on your belt" since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation "put on your belt" is given by L&N 49.14 for this verse. The archaic English "girdle" for the sash or belt has an entirely different meaning today.
21tn (12:8) Grk "He"; the referent (Peter) has been specified in the translation for clarity.
22tn (12:8) Grk "he"; the referent (the angel) has been specified in the translation for clarity.
23tn (12:8) Or "outer garment."
24tn (12:9) Grk "And going out he followed."
25tn (12:9) Grk "Peter going out followed him." The participle ejxelqwvn (exelqwn) is translated as a finite verb due to requirements of contemporary English style.
26tn (12:9) The word "him" is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
27tn (12:9) Grk "what was done through the angel was a reality" (see BAGD 36-37 s.v. ajlhqhv" 3).
28tn (12:10) Or perhaps, "guard posts."
29sn (12:10) The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).
30tn (12:10) Grk "which." The relative pronoun ("which") was replaced by the pronoun "it," and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
31tn (12:10) The Greek term here, aujtomavth (automath), indicates something that happens without visible cause (BAGD 122 s.v. aujtovmato").
32tn (12:10) Or "lane," "alley" (BAGD 737 s.v. rJuvmh).
33tn (12:11) 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, kaiv (kai) is not translated here.
34tn (12:11) Or "delivered."
35sn (12:11) Here the hand of Herod is a metaphor for Herod's power or control.
36sn (12:11) King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
37sn (12:11) Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).
38tn (12:12) Grk "he"; the referent (Peter) has been specified in the translation for clarity.
39tn (12:12) Grk "John who was also called Mark."
sn (12:12) John Mark becomes a key figure in Acts 12:25; 13:5, 13; 15:37-39.
40tn (12:13) Or "responded."
41tn (12:14) Or "informed."
42tn (12:14) The word "them" is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
43sn (12:15) "You've lost your mind!" Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term can have the idea of being "raving mad" or "totally irrational" (BAGD 486). It is a strong expression.
44tn (12:15) Grk "she kept insisting that the situation was thus" (cf. BAGD 334 s.v. e[cw II.2). Most translations supply a less awkward English phrase like "it was so"; the force of her insistence, however, is that "it was Peter," which was the point under dispute.
45tn (12:15) The two imperfect tense verbs, dii>scurivzeto (diiscurizeto) and e[legon (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.
46sn (12:15) The assumption made by those inside, "It is his angel," seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).
47tn (12:16) The words "the door" are not in the Greek text, but are implied (see Acts 12:13).
48sn (12:16) That they were greatly astonished is a common response in Luke-Acts to God's work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45).
49tn (12:17) Or "He motioned to them." Grk "Giving them a signal...he related to them." The participle kataseivsa" (kataseisa") is translated as a finite verb due to requirements of contemporary English style.
50tn (12:17) Or "led."
51sn (12:17) He...went to another place. This is Peter's last appearance in Acts with the exception of the Jerusalem council in Acts 15.
52tn (12:18) BAGD 346 s.v. hJmevra 1.a has "day is breaking" for hJmevra givnetai (Jhmera ginetai) in this verse.
53tn (12:18) Grk "no little consternation." The translation given for tavraco" (taraco", "consternation") is given for the usage in this verse by BAGD 805 s.v. tavraco" 1, along with "mental agitation." The situation indicated by the Greek word is described in L&N 25.243 as "a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion--`great distress, extreme anxiety.'" The English word "consternation" is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse.
54sn (12:19) King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
55tn (12:19) Or "had instigated a search" (Herod would have ordered the search rather than conducting it himself).
56tn (12:19) "Questioned" is used to translate ajnakrivna" (anakrina") here because the standard translation offered by BAGD (s.v.) is "examined," which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, "cross-examined," also avoids this possible misunderstanding.
57tn (12:19) The meaning "led away to execution" for ajpacqh'nai (apacqhnai) in this verse is given by BAGD 79 s.v. ajpavgw 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). "Led away to torture" is a less likely option (Pliny the Younger, Letters 10, 96, 8).
58tn (12:19) Grk "and," but the sequence of events is better expressed in English by "then." A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.
59tn (12:19) Grk "he"; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-52], Herod Agrippa I died at Caesarea in A.D. 44, and vv. 20-23 here describe his death. Thus the end of v. 19 provides Luke's transition to explain how Herod got from Jerusalem to Caesarea where he died. In spite of all this evidence, the NRSV translates this phrase "Then Peter went down from Judea to Caesarea and stayed there," understanding the referent to be Peter rather than Herod Agrippa I.
sn (12:19) King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great), who died at Caesarea in A.D. 44 according to Josephus, Ant. 19.8.2 [19.343-52].
60sn (12:19) Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
61tn (12:20) Grk "he"; the referent (Herod) has been specified in the translation for clarity.
sn (12:20) Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
62tn (12:20) Or "was extremely angry." L&N 33.453 gives the meaning "be angry and quarrel, quarrel angrily" here. However, in L&N 88.180 the alternative "to be violently angry, to be furious" is given. The term is used only once in the NT (BAGD 365 s.v. qumomacevw).
63sn (12:20) Tyre was a city and seaport on the coast of Phoenicia.
64sn (12:20) Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BAGD 750).
65tn (12:20) Or "with one accord."
66tn (12:20) Or "persuading."
67tn (12:20) On the term translated "personal assistant" BAGD s.v. koitw'n states, "as a title: oJ ejpiV tou' koitw'no" the one in charge of the bed-chamber, the chamberlain." This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king's living quarters and personal affairs. The English word "chamberlain" corresponds very closely to this meaning but is not in common use today. The term "personal assistant," while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.
68tn (12:20) The words "to help them" are not in the Greek text, but are implied.
69tn (12:20) Or "for a reconciliation." There were grave political risks in having Herod angry at them. The detail shows the ruler's power.
70tn (12:21) Grk "he"; the referent (Herod) has been specified in the translation for clarity.
sn (12:21) Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
71tn (12:21) Or "apparel." On Herod's robes see Josephus, Ant. 19.8.2 (19.344), summarized in the note at the end of v. 23.
72tn (12:21) Although BAGD 140 s.v. bh'ma 2 gives the meaning "speaker's platform" for this verse, and a number of modern translations use similar terms ("rostrum," NASB; "platform," NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.
sn (12:21) The judgment seat (bh'ma, 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.
73tn (12:21) Or "delivered a public address."
74tn (12:22) The translation "crowd" is given by BAGD 179 s.v. dh'mo"; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king's speech.
75tn (12:22) The imperfect verb ejpefwvnei (epefwnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.
76sn (12:22) The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.
77tn (12:23) Or "the angel of the Lord." See the note on the word "Lord" in 5:19.
78sn (12:23) On being struck...down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.
79tn (12:23) Grk "him"; the referent (Herod) has been specified in the translation for clarity.
80sn (12:23) He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-52), states that Herod Agrippa I died at Caesarea in A.D. 44. The account by Josephus, while not identical to Luke's account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-70], which details the sickness which led to Herod the Great's death).
81sn (12:24) A metonymy for the number of adherents to God's word.
82tn (12:24) Or "spreading."
83tc (12:25) There are a number of variants at this point in the text: eij" (eis, "to") in Í B 81 1409 Byz [L P] Lectpt; ajpov (apo, "from") in D Y 36 181 307 453 610 614 1678 Lectpt and part of the Itala; ejx (ex, "from") in Ì74 A 33 2344; ejx *Ierousalhvm eij" *Antiovceian (ex Ierousalhm ei" Antioceian, "from Jerusalem to Antioch") in a few later manuscripts and part of the Itala. A decision on this problem is very difficult. For several reasons eij" can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, Í and B being very strong evidence. The other readings, ejx and ajpov, are different from eij" yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with eij" and tried to choose an acceptable revision. If eij" is the earliest reading, ajpov is a clarification of ejx, and ejx could have arisen through confusion of letters. Despite this reasoning, however, the case for eij" is not airtight; either ejx or ajpov can also be preferred on other lines of reasoning. The reading ejx enjoys the earliest support, and eij" could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against eij" as the original reading: the aorist participle plhrwvsante" seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition eij" =Antiovceian after =Ierousalhvm in some MSS seems to be a clarification in light of 13:1 (notice that some of the MSS that read ejx add eij" =Antiovceian [945 1739], and some that read ajpoV also add eij" =Antiovceian [E 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading eij" should be preferred as original, recognizing that there is a great degree of uncertainty with this solution. For additional discussion, see B. M. Metzger, Textual Commentary, 350-352.
84sn (12:25) That is, from Jerusalem to Antioch (see Acts 11:29-30).
85tn (12:25) Grk "fulfilled."
86tn (12:25) Grk "ministry" or "service."
87tn (12:25) Grk "John who was also called Mark."
1sn (13:1) Antioch was a city in Syria (not Antioch in Pisidia).
2sn (13:1) Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as "dark-complexioned."
3sn (13:1) The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.
4sn (13:1) Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 B.C. to A.D. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.
5tn (13:1) Or "the governor."
sn (13:1) A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.
6tn (13:1) Or "(a foster brother of Herod the tetrarch)." The meaning "close friend from childhood" is given by L&N 34.15, but the word can also mean "foster brother" (L&N 10.51).
7tn (13:2) This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BAGD 470 s.v. leitourgevw 2 it is used "of the various ways in which the religious man serves God." Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.
8tn (13:2) Or "Appoint."
9tn (13:3) The three aorist participles nhsteuvsante" (nhsteusante"), proseuxavmenoi (proseuxamenoi), and ejpiqevnte" (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.
10tn (13:3) Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of "and" here. However, since the terms "fasting and prayer" are something of a unit, often linked together, the conjunction has been retained here.
11sn (13:3) The placing of hands on Barnabas and Saul (traditionally known as "the laying on of hands") refers to an act picturing the commission of God and the church for the task at hand.
12tn (13:4) Grk "they"; the referents (Barnabas and Saul) have been specified in the translation for clarity.
13sn (13:4) Seleucia was the port city of Antioch in Syria.
14sn (13:4) Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
15tn (13:5) 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, kaiv (kai) is not translated here.
16tn (13:5) The participle genovmenoi (genomenoi) is taken temporally.
17sn (13:5) Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.
18tn (13:5) The imperfect verb kathvggellon (kathngellon) is translated as an ingressive imperfect.
19sn (13:5) See the note on synagogue in 6:9.
20sn (13:5) John refers here to John Mark (see Acts 12:25).
21tn (13:5) The word uJphrevth" (Juphreth") usually has the meaning "servant," but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.
sn (13:5) This is a parenthetical note by the author.
22tn (13:6) Or "had passed through," "had traveled through."
23sn (13:6) Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.
24sn (13:6) Named Bar-Jesus. "Jesus" is the Latin form of the name "Joshua." The Aramaic "bar" means "son of," so this man was surnamed "son of Joshua." The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul's ministry looks like Philip's and Peter's here.
25sn (13:7) The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
26tn (13:7) Grk "This one"; the referent (the proconsul) is specified in the translation for clarity.
27tn (13:7) Grk "summoning Barnabas and Saul, wanted to hear." The participle proskalesavmeno" (proskalesameno") is translated as a finite verb due to requirements of contemporary English style.
28sn (13:7) The proconsul...wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.
29tn (13:8) On the debate over what the name "Elymas" means, see BAGD 253 s.v. *Eluvma". The magician's behavior is more directly opposed to the faith than Simon Magus' was.
30sn (13:8) A parenthetical note by the author.
31sn (13:8) The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
32sn (13:9) A parenthetical note by the author.
33sn (13:9) This qualifying clause in the narrative indicates who represented God in the dispute.
34tn (13:9) Or "gazed intently."
35tn (13:10) Or "unscrupulousness."
36sn (13:10) "You who...paths of the Lord?" This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician's failings. The closing rhetorical question of v. 10 ("will you not stop...?") shows how opposed he is to the way of God.
37tn (13:11) Grk "And now." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
38tn (13:11) Grk "upon," but in a negative sense.
39sn (13:11) The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.
40tn (13:11) Grk "fell on."
41tn (13:11) The noun ceiragwgov" (ceiragwgo") is plural, so "people" is used rather than singular "someone."
42sn (13:12) The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
43sn (13:12) He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become "a light to the Gentiles" (Acts 13:47).
44tn (13:12) The translation "greatly astounded" for ejkplhssovmeno" (ekplhssomeno") is given by L&N 25.219.
45tn (13:12) Grk "of," but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).
46tn (13:13) BAGD 53 s.v. ajnavgw 3, "as a nautical t.t. (aj. thVn nau'n put a ship to sea), mid. or pass. ajnavgesqai put out to sea."
47sn (13:13) Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.
48sn (13:13) Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 175 mi (105 km).
49sn (13:13) Pamphylia was a province in the southern part of Asia Minor.
50sn (13:13) That is, John Mark.
51sn (13:13) Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark's decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).
52tn (13:14) Or "Passing by."
53sn (13:14) Perga was a city in Pamphylia near the southern coast of Asia Minor.
54tn (13:14) Or "at Antioch in Pisidia."
sn (13:14) Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.
55tn (13:14) Grk "going into the synagogue they sat down." The participle eijselqovnte" (eiselqonte") is translated as a finite verb due to requirements of contemporary English style.
56sn (13:14) See the note on synagogue in 6:9.
57sn (13:15) After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.
58tn (13:15) Normally ajrcisunavgwgo" (arcisunagwgo") refers to the "president of a synagogue" (so BAGD 113 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of "the presidents of the synagogue," the alternative translation "leaders" is used. "Rulers" would also be acceptable, but does not convey quite the same idea.
59tn (13:15) Grk "sent to them"; the word "message" is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
60tn (13:15) Grk "Men brothers," but this is both awkward and unnecessary in English.
61tn (13:15) Or "word."
62tn (13:15) Or "encouragement."
63tn (13:15) Or "give it."
64tn (13:16) This participle, ajnastav" (anasta"), and the following one, kataseivsa" (kataseisa"), are both translated as circumstantial participles of attendant circumstance.
65tn (13:16) Or "motioned."
66tn (13:16) Grk "and those who fear God," but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a Jewish proselyte. See further K. G. Kuhn, TDNT 6:732-34, 43-44.
67tn (13:17) Or "people of Israel."
68tn (13:17) Or "forefathers"; Grk "fathers."
sn (13:17) Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God's design in history is the theme of the speech. The speech is like Stephen's, only here the focus is on a promised Son of David.
69tn (13:17) That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BAGD 851 s.v. uJyovw 2.
70tn (13:17) Or "as resident aliens."
71tn (13:17) Or "land."
72sn (13:17) Here uplifted arm is a metaphor for God's power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.
73tn (13:18) Grk "And for." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
74tn (13:18) For this verb, see BAGD 827 s.v. tropoforevw (cf. also Deut 1:31; Exod 16:35; Num 14:34).
75tn (13:18) Or "desert."
76tn (13:19) 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, kaiv (kai) is not translated here.
77tn (13:19) The participle kaqelwvn (kaqelwn) is taken temporally.
78sn (13:19) Seven nations. See Deut 7:1.
79tn (13:19) Grk "he gave their land as an inheritance." The words "his people" are supplied to complete an ellipsis specifying the recipients of the land.
80tn (13:20) The words "all this took" are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) it could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).
81tn (13:20) Grk "And after these things." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
82tn (13:20) The words "the time of" are not in the Greek text, but are implied.
83tn (13:21) The words "who ruled" are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).
84tn (13:22) Grk "he"; the referent (God) has been specified in the translation for clarity.
85sn (13:22) The expression raised up refers here to making someone king. There is a wordplay here: "raising up" refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus' resurrection.
86tn (13:22) Grk "about whom." The relative pronoun ("whom") was replaced by the pronoun "him" and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb ei\pen (eipen) has not been translated (literally "he said testifying") because it is redundant when combined with the participle marturhvsa" (marturhsa", "testifying"). Instead the construction of verb plus participle has been translated as a single English verb ("testified").
87sn (13:22) A quotation from Ps 89:20.
88sn (13:22) A quotation from 1 Sam 13:14.
89tn (13:22) Or "who will perform all my will," "who will carry out all my wishes."
90tn (13:23) Or "From the offspring"; Grk "From the seed."
sn (13:23) From the descendants (Grk "seed"). On the importance of the seed promise involving Abraham, see Gal 3:6-29.
91sn (13:23) The phrase this man is in emphatic position in the Greek text.
92tn (13:23) Grk "according to [his] promise." The comparative clause "just as he promised" is less awkward in English.
sn (13:23) Just as he promised. Note how Paul describes Israel's history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.
93tn (13:24) Grk "John having already proclaimed before his coming a baptism...," a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.
94sn (13:24) John refers here to John the Baptist.
95tn (13:24) Grk "a baptism of repentance"; the genitive has been translated as a genitive of purpose.
96tn (13:25) Or "task."
97tn (13:25) The verb e[legen (elegen) is translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.
98tn (13:25) Literally a relative clause, "of whom I am not worthy to untie the sandals of his feet." Because of the awkwardness of this construction in English, a new sentence was begun here.
99tn (13:26) Grk "Men brothers," but this is both awkward and unnecessary in English.
100tn (13:26) Grk "sons"
101tn (13:26) Or "race."
102tn (13:26) Grk "and those among you who fear God," but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a Jewish proselyte. See further K. G. Kuhn, TDNT 6:732-34, 43-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.
103tn (13:26) Grk "word."
104tn (13:27) BAGD 11 s.v. ajgnoevw 2 gives "not to know w. acc. of the pers." as the meaning here, but "recognize" is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.
105tn (13:27) Grk "this one."
106tn (13:27) Usually fwnhv (fwnh) means "voice," but BAGD 871 s.v. fwnhv 2.c has "Also of sayings in scripture...Ac 13:27."
sn (13:27) They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.
107tn (13:27) The participle krivnante" (krinante") is instrumental here.
108tn (13:27) 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.
109tn (13:28) Grk "And though." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
110tn (13:28) The participle euJrovnte" (Jeuronte") is translated as a concessive circumstantial participle.
111sn (13:28) No basis. Luke insists on Jesus' innocence again and again in Luke 23:1-25.
112tn (13:28) Grk "no basis for death," but in this context a sentence of death is clearly indicated.
113tn (13:29) Or "carried out."
114sn (13:29) That is, everything that was written in OT scripture.
115tn (13:29) Grk "taking him down from the cross, they placed him." The participle kaqelovnte" (kaqelonte") is translated as a finite verb due to requirements of contemporary English style.
116tn (13:29) Grk "tree," but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
117tn (13:29) 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.
118sn (13:30) See the note on the phrase "raised up" in v. 22, which is the same Greek verb used here.
119tn (13:31) Grk "who." The relative pronoun ("who") was replaced by the conjunction "and" and the pronoun "he" at this point to improve the English style.
120sn (13:31) Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.
121tn (13:31) Grk "who." The relative pronoun ("who") was replaced by the demonstrative pronoun "these" and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses ("who for many days appeared" and "who are now his witnesses") following one another.
122tn (13:32) Or "to our forefathers"; Grk "the fathers."
123tn (13:33) Grk "that this"; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.
sn (13:33) This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).
124tn (13:33) Or "by resurrecting." The participle ajnasthvsa" (anasthsa") is taken as instrumental here.
sn (13:33) By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on "raised up" in v. 22).
125sn (13:33) You are my Son. The key to how the quotation is used is the naming of Jesus as "Son" to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.
126tn (13:33) Grk "I have begotten you." The traditional translation for gegevnnhka (gegennhka, "begotten") is misleading to the modern English reader because it is no longer in common use. Today one speaks of "fathering" a child in much the same way speakers of English formerly spoke of "begetting a child."
sn (13:33) A quotation from Ps 2:7.
127tn (13:34) Grk "him"; the referent (Jesus) has been specified in the translation for clarity.
128tn (13:34) Although mhkevti (mhketi) can mean "no longer" or "no more," the latter is more appropriate here, since to translate "no longer" in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase "no more again to be" is somewhat awkward in English, the simpler phrase "never again to be" was used instead.
129tn (13:34) The translation "to be in again" for uJpostrevfw (Jupostrefw) is given in L&N 13.24.
130tn (13:34) Grk "he"; the referent (God) has been specified in the translation for clarity.
131tn (13:34) The pronoun "you" is plural here. the promises of David are offered to the people.
132tn (13:34) Or "the trustworthy decrees made by God to David." The phrase taV o{sia DauiVd taV pistav (ta Josia Dauid ta pista) is "compressed," that is, in a very compact or condensed form. It could be expanded in several different ways. BAGD 585 s.v. o{sio" 2.a understands it to refer to divine decrees: "I will grant you the sure decrees of God relating to David." BAGD then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase "I will give to you the divine promises made to David, promises that can be trusted," although they also note that taV o{sia in Acts 13:34 can mean "divine decrees" or "decrees made by God." In contemporary English it is less awkward to translate pistav as an adjective ("trustworthy"). The concept of "divine decrees," not very understandable to the modern reader, has been replaced by "promises," and since God is the implied speaker in the context, it is clear that these promises were made by God.
133sn (13:34) A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.
134tn (13:35) Grk "Therefore he also says in another"; the word "psalm" is not in the Greek text but is implied.
135tn (13:35) The Greek word translated "Holy One" here (o{siovn, {osion) is related to the use of o{sia (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.
136tn (13:35) Grk "to see," but the literal translation of the phrase "to see decay" could be misunderstood to mean simply "to look at decay," while here "see decay" is really figurative for "experience decay."
137sn (13:35) A quotation from Ps 16:10.
138tn (13:36) The participle uJphrethvsa" (Juphrethsa") is taken temporally.
139tn (13:36) The verb koimavw (koimaw) literally means "sleep," but it is often used in the Bible as a euphemism for the death of a believer.
140tn (13:36) Or "forefathers"; Grk "was gathered to his fathers" (a Semitic idiom).
141tn (13:36) Grk "saw," but the literal translation of the phrase "saw decay" could be misunderstood to mean simply "looked at decay," while here "saw decay" is really figurative for "experienced decay." This remark explains why David cannot fulfill the promise.
142sn (13:37) The one whom God raised up refers to Jesus.
143tn (13:37) Grk "see," but the literal translation of the phrase "did not see decay" could be misunderstood to mean simply "did not look at decay," while here "did not see decay" is really figurative for "did not experience decay."
144tn (13:38) That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun uJmi'n (Jumin, "to you"), so that the emphasis for the audience is that "through Jesus to you" these promises have come.
145sn (13:39) This one refers here to Jesus.
146tn (13:39) Or "is freed." The translation of dikaiwqh'nai (dikaiwqhnai) and dikaiou'tai (dikaioutai) in Acts 13:38-39 is difficult. BAGD 197 s.v. dikaiovw 3.a translates dikaiwqh'nai in 13:38 (Greek text) "as a theological t.t. be justified" but translates dikaiou'tai in Acts 13:39 as "from everything fr. which you could not be freed by the law of Moses" (s.v. dikaiovw 3.c.). In the interest of consistency both verbs are rendered as "justified" in this translation.
147tn (13:39) Or "could not free."
148tn (13:39) Grk "from everything from which you could not be justified by the law of Moses." The passive construction has been converted to an active one in the translation, with "by the law of Moses" becoming the subject of the final clause. The words "from everything from which the law of Moses could not justify you" are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.
149sn (13:40) The speech closes with a warning, "Watch out," that also stresses culpability.
150tn (13:40) Or "in."
151tn (13:41) Or "and die!"
152sn (13:41) A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon's rising to power meant perilous judgment for Israel.
153tn (13:42) Grk "they"; the referents (Paul and Barnabas) have been specified in the translation for clarity.
154tn (13:42) Or "were leaving." The participle ejxiovntwn (exiontwn) is taken temporally.
155tn (13:42) Grk "they"; the referent (the people) has been specified in the translation for clarity.
156tn (13:42) Or "begging," "inviting."
157tn (13:42) Or "matters."
158sn (13:43) See the note on synagogue in 6:9.
159tn (13:43) BAGD 483 s.v. luvw 3 has "luqeivsh" t. sunagwgh'" when the meeting of the synagogue had broken up Ac 13:43."
160tn (13:43) Normally the phrase sebovmenoi toVn qeovn (sebomenoi ton qeon) refers to Gentiles ("God-fearers") who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BAGD 746 s.v. sevbw 2.a lists in this category references in Acts 16:14; 18:7; with sebovmenoi alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination sebovmenoi proshluvtwn (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that proshluvtwn is used here in a somewhat looser sense (note the use of sebomevna" [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called "God-fearers" without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.
161tn (13:43) This is the meaning given for e[peiqon (epeiqon) in this verse by BAGD 639 s.v. peivqw 1.b.
162tn (13:43) Grk "who, as they were speaking with them, were persuading them."
163tn (13:43) The verb promevnein (promenein) is similar in force to the use of mevnw (menw, "to reside/remain") in the Gospel and Epistles of John.
164tc (13:44) Most of the later MSS read "the word of God." The reading qeou' (qeou, "of God") is found in B* C E Y 614 Byz and part of the Itala. Most other MSS, among them some important early witnesses (Ì74 Í A B2 33 36 81 181 307 453 610 945 1175 1409 1678 1739 1891 2344 and part of the Itala), read kurivou (kuriou, "of the Lord"), which is the preferred reading based in part on the strength of the external evidence. Internally, the mention of "God" in vv. 42 and 43, and especially "the word of God" in v. 46, would be a strong temptation on any scribe to assimilate the wording in v. 45 to these texts.
sn (13:44) The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as rJh'ma tou' kurivou (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as lovgo" tou' kurivou (logo" tou kuriou; here and in vv. 48 and 49; Acts 8:25; 15:35, 36; 16:32; 19:10, 20; 1 Thes 1:8, 4:15; 2 Thes 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
165sn (13:45) They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.
166tn (13:45) The imperfect verb ajntevlegon (antelegon) is 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.
167tn (13:45) 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.
168tn (13:45) The participle blasfhmou'nte" (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.
169tn (13:46) 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.
170tn (13:46) 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.
171tn (13:46) Or "and consider yourselves unworthy."
172tn (13:46) Grk "behold, we." In this context ijdouv (idou) is not easily translated into English.
173sn (13:46) This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.
174tn (13:47) Here ou{tw" (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BAGD 598 s.v. ou{tw, ou{tw" 2.
175tn (13:47) BAGD 816 s.v. tivqhmi I.2.b has "tiqevnai tinaV ei[" ti make someone someth., destine or appoint someone to or for someth....Ac 13:47." This is a double accusative construction of object ("you") and complement ("a light").
176sn (13:47) Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.
177tn (13:47) Grk "that you should be for salvation," but more simply "to bring salvation."
178sn (13:47) An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul's message.)
179tn (13:48) The imperfect verb e[cairon (ecairon) and the following ejdovxazon (edoxazon) are translated as ingressive imperfects.
180tn (13:48) Or "glorify." Although "honor" is given by BAGD 204 s.v. doxavzw 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.
181sn (13:48) Note the contrast to v. 46 in regard to eternal life.
182tn (13:49) BAGD 190 s.v. diafevrw 1.b has "spread" for diafevreto (diafereto) in connection with a teaching. This is the first summary since Acts 9:31.
183tn (13:50) For the translation of parwvtrunan (parwtrunan) as "incited" see BAGD 629 s.v. parotruvnw.
184tn (13:50) BAGD 237 s.v. ejkbavllw 1 has "throw out." Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).
185tn (13:51) The participle ejktinaxavmenoi (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance ("So they shook...and went").
186sn (13:51) Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.
187sn (13:51) Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.
188sn (13:52) The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.
1sn (14:1) Iconium. See the note in 13:51.
2tn (14:1) Grk "they"; the referents (Paul and Barnabas) have been specified in the translation for clarity.
3sn (14:1) See the note on synagogue in 6:9.
4tn (14:1) Or "that a large crowd."
5tn (14:2) Or "who would not believe."
6tn (14:2) Or "embittered their minds" (Grk "their souls"). BAGD 398 s.v. kakovw 2 has "make angry, embitter taV" yucav" tinwn katav tino" poison the minds of some persons against another Ac 14:2."
7tn (14:3) The word "there" is not in the Greek text, but is implied.
8sn (14:3) The Lord testified to the message by granting the signs described in the following clause.
9tn (14:3) Grk "word."
10tn (14:3) Here the context indicates the miraculous nature of the signs mentioned.
11tn (14:4) BAGD 668 s.v. plh'qo" 2.b.g has this translation for plh'qo" (plhqo").
12tn (14:4) These clauses are a good example of the contrastive meVn...dev (men...de) construction: some "on the one hand" sided with the Jews, but some "on the other hand" sided with the apostles.
13tn (14:5) Grk "So there came about an attempt" The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
14tn (14:5) On this verb see BAGD 831 s.v. uJbrivzw (Luke 18:32).
15tn (14:5) The direct object "them" is repeated after both verbs in the translation for stylistic reasons, although it occurs only after liqobolh'sai (liqobolhsai) in the Greek text.
16tn (14:6) Grk "they"; the referents (Paul and Barnabas) have been specified in the translation for clarity.
17tn (14:6) Grk "learning about it, fled." The participle sunidovnte" (sunidonte") is 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.
18sn (14:6) Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.
19sn (14:6) Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
20tn (14:7) Grk "region, and there." Because of the length and complexity of the Greek sentence, kaiv (kai) is not translated and a new sentence begun in the translation.
21tn (14:7) The periphrastic construction eujaggelizovmenoi h\san (euangelizomenoi hsan) is translated as a progressive imperfect.
22tn (14:8) 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, kaiv (kai) is not translated here.
23sn (14:8) Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
24tn (14:8) Grk "powerless in his feet," meaning he was unable to use his feet to walk.
25tn (14:8) Grk "lame from his mother's womb" (an idiom).
sn (14:8) 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.
26tn (14:9) 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.
27tn (14:9) Or "looked."
28tn (14:10) BAGD 580 s.v. ojrqov" 1.a has "stand upright on your feet."
29tn (14:10) Grk "he"; the referent (the man) has been specified in the translation for clarity.
30tn (14:10) 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.
31tn (14:11) Grk "they lifted up their voice" (an idiom).
32tn (14:11) Grk "in Lycaonian, saying." The word "language" is not in the Greek text, but is implied. The participle levgonte" (legontes) is redundant in English and has not been translated.
33tn (14:11) So BAGD 567 s.v. oJmoiovw 1. However, L&N 64.4 takes the participle oJmoiwqevnte" (Jomoiwqente") as an adjectival participle modifying qeoiv (qeoi): "the gods resembling men have come down to us."
sn (14:11) 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.
34tn (14:12) The imperfect verb ejkavloun (ekaloun) is translated as an ingressive imperfect.
35sn (14:12) Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
36sn (14:12) Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).
37tn (14:13) The words "the temple of" are not in the Greek text, but are implied. The translation "the priest of (the temple of) Zeus located before the city" is given for this phrase by BAGD 337 s.v. Zeuv".
38sn (14:13) See the note on Zeus in the previous verse.
39tn (14:13) Or "oxen."
40tn (14:13) Or "wreaths."
sn (14:13) 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.
41tn (14:13) 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.
42sn (14:14) The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a non-technical use here, referring to a commissioned messenger.
43tn (14:14) The participle ajkouvsante" (akousante") is taken temporally.
44tn (14:14) Grk "tearing their clothes they rushed out." The participle diarrhvxante" (diarrhxante") is 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).
45tn (14:14) So BAGD 243 s.v. ejkphdavw 1, "rush (lit. `leap') out...eij" toVn o[clon into the crowd Ac 14:14."
46tn (14:14) Grk "shouting and saying." The participle levgonte" (legontes, in v. 15) is not translated because it is redundant.
sn (14:14) What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.
47tn (14:15) Grk "with the same kinds of feelings," L&N 25.32. BAGD 566 s.v. oJmoiopaqhv" translates the phrase "with the same nature tiniv 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.
48tn (14:15) Grk "in order that you should turn," with ejpistrevfein (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.
49tn (14:15) 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.
50tn (14:15) Grk "and the earth, and the sea," but kaiv (kai) is not 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.
51tn (14:16) 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.
52tn (14:16) On this term see BAGD 629 s.v. paroivcomai. The word is a NT hapax legomenon.
53tn (14:16) 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.
54tn (14:17) The participle ajgaqourgw'n (agaqourgwn) is regarded as indicating means here, parallel to the following participles didouv" (didou") and ejmpiplw'n (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.
55tn (14:17) Or "from the sky" (the same Greek word means both "heaven" and "sky").
56tn (14:17) 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."
57sn (14:17) God's general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).
58tn (14:18) The participle levgonte" (legontes) is regarded as indicating means.
59tn (14:18) BAGD 416 s.v. katapauvw 1.b gives both "restrain" and "dissuade someone fr. something," 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.
60sn (14:19) Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
61sn (14:19) Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).
62tn (14:19) The participle peivsante" (peisante") is taken temporally (BAGD 639 s.v. peivqw 1.c).
63tn (14:19) Grk "stoning Paul they dragged him." The participle liqavsante" (liqasante") is translated as a finite verb due to requirements of contemporary English style.
64tn (14:20) Grk "and entered"; the word "back" is not in the Greek text but is implied.
65tn (14:20) 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, kaiv (kai) is not translated here.
66sn (14:20) Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.
67sn (14:21) Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.
68sn (14:21) Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.
69sn (14:21) Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
70tn (14:22) 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 (ejpisthrivzonte", episthrizonte") and the following one (parakalou'nte", parakalounte") have been translated as finite verbs connected by the coordinating conjunction "and."
71sn (14:22) And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as "the faith."
72sn (14:22) This reference to the kingdom of God clearly refers to its future arrival.
73tn (14:22) Or "sufferings."
74sn (14:23) Appointed elders. See Acts 20:17.
75tn (14:23) The preposition katav (kata) is used here in a distributive sense; BAGD 406 s.v. katav II.1.d gives the translation "in the various houses" for kat* oijkivan (kat' oikian).
76tn (14:23) Literally with a finite verb (proseuxavmenoi, 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.
77tn (14:23) BAGD 623 s.v. parativqhmi 2.b.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.
78tn (14:24) Grk "Then passing through Pisidia they came." The participle dielqovnte" (dielqonte") has been translated as a finite verb due to requirements of contemporary English style.
79sn (14:24) Pamphylia was a province along the southern coast of Asia Minor.
80tn (14:25) Or "message."
81sn (14:25) Perga was a city in Pamphylia near the southern coast of Asia Minor.
82sn (14:25) Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.
83sn (14:26) Antioch was the city in Syria (not Antioch in Pisidia) from which Paul's first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).
84tn (14:26) Or "committed." BAGD 615 s.v. paradivdwmi 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.
85tn (14:26) BAGD 672 s.v. plhrovw 5 has "complete, finish, bring to an end" as meanings for this category. The ministry to which they were commissioned ends with a note of success.
86tn (14:27) Or "announced."
87sn (14:27) Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.
88sn (14:27) On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.
89tn (14:28) BAGD 190 s.v. diatrivbw gives the meaning as "spend" when followed by an accusative toVn crovnon (ton cronon) which is the case here.
90tn (14:28) Grk "no little (time)" (an idiom).
1sn (15:1) That is, they came down from Judea to Antioch in Syria.
2sn (15:1) 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 Jewish proselyte, 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.
3tn (15:2) Grk "no little argument and debate" (an idiom).
4tn (15:2) 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.
5tn (15:2) Grk "go up to," but in this context a meeting is implied.
6tn (15:2) Or "point of controversy." It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.
7sn (15:3) Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.
8tn (15:3) L&N 33.201 indicates that ejkdihgevomai (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.
9tn (15:3) For ejpoivoun (epoioun) in this verse BAGD 681 s.v. poievw I.1.b.g has "they brought joy to the brethren."
10tn (15:4) BAGD 614 s.v. paradevcomai 2 has "receive, accept" for the meaning here.
11tn (15:4) Or "announced."
12tn (15:4) "They reported all the things God had done with them"--an identical phrase occurs in Acts 14:27. God is always the agent.
13sn (15:5) See the note on Pharisee in 5:34.
14sn (15:5) The Greek word used here (dei', dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.
15tn (15:5) Grk "them"; the referent (the Gentiles) has been specified in the translation for clarity.
16tn (15:5) Or "keep."
17tn (15:6) The translation for ijdei'n (idein) in this verse is given by BAGD 221 s.v. ei\don 4 as "deliberate concerning this matter." A contemporary idiom would be to "look into" a matter.
18tn (15:7) Or "discussion." This term is repeated from v. 2.
19tn (15:7) 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 ajf* hJmerw'n ajrcaivwn (af' Jhmerwn arcaiwn) 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."
20sn (15:7) God chose. The theme of God's sovereign choice is an important point, because 1st century Jews believed Israel's unique position and customs were a reflection of God's choice.
21tn (15:7) Or "word."
22tn (15:7) Or "of the good news."
23sn (15:8) The expression who knows the heart means "who knows what people think."
24tn (15:8) Or "has borne witness."
25sn (15:8) By giving them...just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter's remarks in 11:15-18.
26tn (15:9) So translated by BAGD 185 s.v. diakrivnw 1.b.
27tn (15:9) Or "purifying."
28tn (15:10) According to BAGD 640 s.v. peiravzw 2.e, "In Ac 15:10 the peiravzein toVn qeovn consists in the fact that after God has clearly made his will known by granting the Spirit to the Gentiles (v. 8), some doubt him and make trial of him to see whether he really will make his will operative." All testing of God in Luke is negative: Luke 4:2; 11:16.
29sn (15:10) A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Acts 23:4; 11:29-30.
30tn (15:10) Or "forefathers"; Grk "fathers."
31tn (15:11) Or "by."
32tn (15:11) Or "Jesus, just as they are." BAGD 827 s.v. trovpo" 1 translates kaq* o}n trovpon (kaq' Jon tropon) here as "in the same way as."
sn (15:11) 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.
33tn (15:12) BAGD 749 s.v. sigavw 1.a has "say nothing, keep silent" here.
34tn (15:12) Here in connection with tevrata (terata) the miraculous nature of these signs is indicated.
35tn (15:13) BAGD 749 s.v. sigavw 1.b has "stop speaking, become silent" here.
36tn (15:13) Grk "answered, saying"; the redundant participle levgwn (legwn) is not translated.
37sn (15:14) Simeon is a form of the apostle Peter's Aramaic name. James uses Peter's "Jewish" name here.
38tn (15:14) Or "reported," "described."
39tn (15:14) BAGD 298 s.v. ejpiskevptomai 3 translates this phrase in Acts 15:14, "God concerned himself about winning a people fr. among the Gentiles."
40tn (15:14) Grk "to take," but in the sense of selecting or choosing (accompanied by the preposition ejk [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BAGD 464 s.v. lambavnw 1.f.
41sn (15:14) In the Greek text the expression "from among the Gentiles" is in emphatic position.
42tn (15:15) 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, kaiv (kai) is not translated here.
43sn (15:15) The term agree means "match" or "harmonize with." James' point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).
44tn (15:16) Grk "After these things."
45sn (15:16) The first person pronoun I refers to God and his activity. It is God who is doing this.
46tn (15:16) Or more generally, "dwelling"; perhaps, "royal tent." According to BAGD 754 s.v. skhnhv the word can mean "tent" or "booth," or more generally "lodging" or "dwelling." In this verse (a quotation from Amos 9:11) BAGD 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).
47tn (15:16) BAGD 72 s.v. ajnorqovw translates this verb "rebuild, restore, lit., of a fallen structure," but since ajnoikodomevw (anoikodomew, "rebuild") has occurred twice in this verse already, "restore" is used here.
48tn (15:17) Or "so that all other people." The use of this term follows Amos 9:11 LXX.
49tn (15:17) Here kaiv (kai) introduces an explanatory clause that explains the preceding phrase "the rest of humanity." The clause introduced by kaiv (kai) could also be punctuated in English as a parenthesis.
50tn (15:17) Or "all the nations" (in Greek the word for "nation" and "Gentile" is the same).
sn (15:17) Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.
51tn (15:17) Grk "all the Gentiles on whom my name has been called." Based on well-attested OT usage, the passive of ejpikalevw (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.
52sn (15:17) A quotation from Amos 9:11-12 LXX. James sensitively cited a version of the text Gentiles would use.
53sn (15:18) Who makes these things known. The remark emphasizes how God's design of these things reaches back to the time he declared them.
54sn (15:18) An allusion to Isa 45:21.
55tn (15:19) Or "I have decided," "I think." The verb krivnw (krinw) has a far broader range of meaning than the often-used English verb "judge." BAGD 451 s.v. krivnw 2 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.
56tn (15:19) Or "trouble." This term is a NT hapax legomenon (BAGD 625 s.v. parenoclevw).
57tn (15:19) Or "among the nations" (in Greek the word for "nation" and "Gentile" is the same).
58tn (15:20) The translation "to write a letter, to send a letter to" for ejpistevllw (epistellw) is given in L&N 33.49.
59tn (15:20) 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 (15:20) 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.
60tn (15:20) Or "polluted."
61sn (15:20) What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).
62tn (15:21) Grk "from generations of old"; the translation "from ancient times" is given by BAGD 154 s.v. geneav 3.b.
63tn (15:21) The translation "read aloud" is used to indicate the actual practice; translating as "read" could be misunderstood to mean private, silent reading.
64sn (15:21) See the note on synagogue in 6:9.
65tn (15:22) BAGD 202 s.v. dokevw 3.b has "decide" here.
66sn (15:22) Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).
67sn (15:22) Antioch was a city in Syria (not Antioch in Pisidia).
68tn (15:23) Grk "writing by their hand" (an idiom for sending a letter).
69tn (15:23) Grk "The apostles." The word "from" is not in the Greek text, but has been supplied to indicate the sender of the letter.
70tn (15:23) Grk "brothers," but "your" is supplied to specify the relationship, since without it "brothers" could be understood as vocative in English.
71tn (15:23) Grk "to the brothers who are from the Gentiles."
72sn (15:23) Antioch was a city in Syria (not Antioch in Pisidia).
73tn (15:23) Grk "and Syria," but kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
74tn (15:24) Here BAGD 805 s.v. taravssw 2 states, "Of mental confusion caused by false teachings tar. tinav Ac 15:24 (w. lovgoi" foll.)."
75tn (15:24) BAGD 60 s.v. ajnaskeuavzw has "tear down, upset, unsettle" (used figuratively) for this phrase.
76tn (15:24) Grk "souls."
77tn (15:24) Grk "by words"; L&N 25.231 translates the phrase "they troubled and upset you by what they said."
78tn (15:25) Grk "having become of one mind, we have decided." This is translated "we have unanimously decided" to reduce the awkwardness in English.
79tn (15:25) BAGD 202 s.v. dokevw 3.b has "decide" here.
80tn (15:26) 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 ajnqrwvpoi" (anqrwpoi") is dative and must agree with "Barnabas and Paul," while a[ndra" (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."
81tn (15:26) Grk "who have risked their souls"; the equivalent English idiom is "risk one's life." The descriptions commend Barnabas and Paul as thoroughly trustworthy.
82tn (15:26) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
83tn (15:27) This verb is translated as an epistolary aorist.
84sn (15:27) Judas and Silas were the "two witnesses" who would vouch for the truth of the recommendation.
85tn (15:27) Grk "by means of word" (an idiom for a verbal report).
86tn (15:28) This is the same expression translated "decided" in Acts 15:22, 25. BAGD 202 s.v. dokevw 3.b has "decide" here also, 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 to 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 (also given by BAGD 202 s.v. dokevw 3.b) "it seemed best to the Holy Spirit and to us." Again the scope of agreement is highlighted.
87tn (15:28) L&N 71.39 translates "indispensable (rules)" while BAGD 282 s.v. ejpavnagke" has "the necessary things."
88tn (15:29) Although BAGD 221 s.v. eijdwlovquto" gives the meaning "meat offered to an idol," as L&N 5.15 points out, there is no specific semantic component in the word that means "meat." The stem meaning "sacrifice" (referring to an animal sacrificially killed) implies meat.
89sn (15:29) 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).
90tn (15:29) Grk "from which things keeping yourselves." Because of the length and complexity of the Greek sentence, the relative pronoun (ejx, ex) has been replaced by a pronoun ("these things") and a new English sentence begun. The participle diathrou'nte" (diathrounte") has been translated as a conditional circumstantial participle ("if you keep yourselves"). See further L&N 13.153.
91tn (15:29) The phrase e[rrwsqe (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).
92tn (15:30) Or "sent away."
93sn (15:30) Antioch was a city in Syria (not Antioch in Pisidia).
94tn (15:30) Or "congregation" (referring to the group of believers).
95tn (15:31) 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.
96tn (15:31) Grk "they"; the referent (the people) is specified in the translation for clarity.
97tn (15:31) Or "at its encouraging message."
98tn (15:32) Here lovgou (logou) is singular. BAGD 477 s.v. lovgo" 1.a.b has "in a long speech" for this phrase.
99tn (15:33) 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, kaiv (kai) is not translated here.
100tn (15:33) The word "there" is not in the Greek text, but is implied.
101tc (15:33) A few later MSS add 15:34 "But Silas decided to stay there." Verse 34 is omitted by Ì74 Í A B E Y 81 Byz and some Itala and Vulgate MSS. It is included in a shorter form, with a few minor variations, by C 33 36 181 307 453 610 614 945 1175 1409 1678 1739 1891 2344, and in a longer form ("But Silas decided to stay with them, and only Judas departed") by D and a few Itala and Vulgate MSS. The verse is almost certainly not a part of the original text of Acts. The present translation follows the standard critical Greek texts in omitting the verse number, a procedure also followed by a number of other modern translations.
102sn (15:35) Antioch was a city in Syria (not Antioch in Pisidia).
103sn (15:35) This is a parenthetical note by the author.
104sn (15:35) The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as rJh'ma tou' kurivou (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as lovgo" tou' kurivou (logo" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thes 1:8, 4:15; 2 Thes 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
105tn (15:36) Grk "Returning let us visit." The participle ejpistrevyante" (epistreyante") is translated as a finite verb due to requirements of contemporary English style.
106tn (15:36) See the note on the phrase "word of the Lord" in v. 35.
107tn (15:36) BAGD 333 s.v. e[cw II.1 has "how they are" for this phrase.
108tn (15:38) BAGD 78 s.v. ajxiovw 2.a has "he insisted (impf.) that they should not take him along" for this phrase.
109sn (15:38) Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.
110tn (15:39) Grk "There happened a sharp disagreement." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
111tn (15:39) BAGD 629 s.v. paroxusmov" 2 has "sharp disagreement"; L&N 33.451 has "sharp argument, sharp difference of opinion."
112tn (15:39) Grk "taking along Mark sailed." The participle paralabovnta (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.
113sn (15:39) Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
114tn (15:40) Or "committed." BAGD 615 s.v. paradivdwmi 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.
115tn (15:40) Grk "by the brothers." Here it appears the entire congregation is in view, however.
116sn (15:41) Strengthening. See Acts 14:22; 15:32; 18:23.
1sn (16:1) Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.
2sn (16:1) Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
3tn (16:1) Grk "And behold, a disciple." Here ijdouv (idou) is not translated.
4tn (16:1) L&N 31.103 translates this phrase "the son of a Jewish woman who was a believer."
5sn (16:1) His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.
6sn (16:2) Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
7sn (16:2) Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.
8tn (16:2) For this sense of marturevw (marturew), see BAGD 493 s.v. 2.b.
9tn (16:2) Grk "who was well spoken of by the brothers in Lystra and Iconium." Because of the awkwardness in English of having two relative clauses follow one another ("who was a believer...who was well spoken of") and the awkwardness of the passive verb ("was well spoken of"), the relative pronoun at the beginning of 16:2 ("who") has been translated as a pronoun ("him") and the construction converted from passive to active at the same time a new sentence was started in the translation.
10tn (16:3) Grk "this one"; the referent (Timothy) has been specified in the translation for clarity.
11tn (16:3) Grk "and taking him he circumcised him." The participle labwvn (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).
12tn (16:3) The verb perievtemen (perietemen) here may be understood as causative (cf. D. B. Wallace, Exegetical Syntax, 411-12) if Paul did not personally perform the circumcision.
13tn (16:3) Or "who lived in the area."
14tn (16:3) The anarthrous predicate nominative has been translated as qualitative ("Greek") rather than indefinite ("a Greek").
sn (16:3) 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.
15tn (16:4) Or "cities."
16tn (16:4) BAGD 615 s.v. paradivdwmi 3 has "they handed down to them the decisions to observe Ac 16:4."
17tn (16:4) Grk "for them"; the referent (Gentile believers) has been specified in the translation for clarity.
18tn (16:4) Or "observe" or "follow."
19tn (16:5) BAGD 346 s.v. hJmevra 2 has "every day" for this phrase.
20sn (16:6) Phrygia was a district in central Asia Minor west of Pisidia.
21sn (16:6) Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.
22tn (16:6) Or "forbidden."
23tn (16:6) Or "word."
24sn (16:6) Asia in the NT is always 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.
25tn (16:7) BAGD 406 s.v. katav II.1.b has "to Mysia" here.
26sn (16:7) Mysia was a province in northwest Asia Minor.
27sn (16:7) Bithynia was a province in northern Asia Minor northeast of Mysia.
28tn (16:7) Or "permit" (BAGD 212 s.v. ejavw 1).
29tn (16:8) Although the normal meaning for parevrcomai (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. BAGD 626 s.v. parevrcomai 2 list some non-biblical examples of the meaning "go through, pass through," and give that meaning for the usage here.
30sn (16:8) Mysia was a province in northwest Asia Minor.
31sn (16:8) Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.
32tn (16:9) 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, kaiv (kai) is not translated here.
33tn (16:9) The word "there" is not in the Greek text, but is implied.
34tn (16:9) The participle levgwn (legwn) is redundant and has not been translated.
35tn (16:9) Grk "Coming over." The participle diabav" (diabas) has been translated as a finite verb due to requirements of contemporary English style.
36sn (16:9) Macedonia was the Roman province of Macedonia in Greece.
37tn (16:10) Grk "he"; the referent (Paul) has been specified in the translation for clarity.
38tn (16:10) Grk "sought."
39sn (16:10) Macedonia was the Roman province of Macedonia in Greece.
40tn (16:10) Or "summoned."
41tn (16:11) BAGD 53 s.v. ajnavgw 3, "as a nautical t.t. (aj. thVn nau'n put a ship to sea), mid. or pass. ajnavgesqai put out to sea."
42sn (16:11) Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.
43tn (16:11) BAGD 320 s.v. eujqudromevw has (of a ship) "run a straight course"; L&N 54.3 has "to sail a straight course, sail straight to."
44sn (16:11) Samothrace is an island in the northern part of the Aegean Sea.
45sn (16:11) Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.
46tn (16:12) Or perhaps, "a city in the first district" (there are a number of textual variants). L&N 1.85 follow the text of UBS4 and NA27 here: "In Ac 16:12...the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, prwvth th'" merivdo", literally `first of the district,' is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city." The original text is probably prwvth th'" merivdo" (prwth th" merido", "first of that district") as found in Ì74 Í A C Y 33 36 81 181 307 453 610 945 1175 1678 1891 2344. 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 merivdo" as "that" acknowledges that there were other districts in the province of Macedonia.
47sn (16:12) Macedonia was the Roman province of Macedonia in Greece.
48sn (16:12) A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).
49tn (16:13) Grk "and sitting down we began to speak." The participle kaqivsante" (kaqisante") is translated as a finite verb due to requirements of contemporary English style.
50tn (16:13) The imperfect verb ejlalou'men (elaloumen) is translated as an ingressive imperfect.
51sn (16:13) To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).
52tn (16:13) The word "there" is not in the Greek text, but is implied.
53tn (16:14) 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, kaiv (kai) is not translated here.
54tn (16:14) On the term translated "purple cloth" see BAGD 694 s.v. porfurovpwli".
55sn (16:14) Thyatira was a city in the province of Lydia in Asia Minor.
56tn (16:14) 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.
57tn (16:14) Although BAGD 714 s.v. prosevcw 1.a.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 (16:14) Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).
58tn (16:15) Grk "urged us, saying." The participle levgousa (legousa) is redundant in English and has not been translated.
59tn (16:15) This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.
60tn (16:15) Or "faithful to the Lord." BAGD 665 s.v. pivsto" 2 states concerning this verse, "Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God pist. tw'/ kurivw/ Ac 16:15." L&N 11.17 has "one who is included among the faithful followers of Christ--`believer, Christian, follower.'"
61tn (16:15) Although BAGD 612 s.v. parabiavzomai has "prevail upon," in contemporary English "persuade" is a more frequently used synonym for "prevail upon."
62tn (16:16) Grk "Now it happened that." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
63tn (16:16) Or "who had a spirit of divination"; Grk "who had a spirit of Python." According to BAGD 728 s.v. puvqwn, originally Puvqwn (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. Foester, 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.
64tn (16:16) 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.
65tn (16:16) Or "masters."
66tn (16:16) On this term see BAGD 491 s.v. manteuvomai. It was used of those who gave oracles.
67tn (16:17) Grk "crying out, saying"; the participle levgousa (legousa) is redundant in English and has not been translated. The imperfect verb e[krazen (ekrazen) has been translated as a progressive imperfect.
68tn (16:17) Grk "slaves." See the note on the word "slaves" 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."
69tn (16:17) Or "a way."
70sn (16:17) Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul's authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.
71tn (16:18) Grk "becoming greatly annoyed." The participle diaponhqeiv" (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 BAGD 187 s.v. diaponevomai.
72tn (16:18) Grk "and turning." The participle ejpistrevya" (epistreya") has been translated as a finite verb due to requirements of contemporary English style.
73tn (16:18) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
74tn (16:18) BAGD 896 s.v. w{ra 2.b has "at that very time, at once, instantly" for the usage in this verse.
75tn (16:19) Or "masters."
76tn (16:19) On this use of ejrgasiva (ergasia), see BAGD 307 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.
77tn (16:19) Grk "was gone, seizing." The participle ejpilabovmenoi (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.
78tn (16:19) On the term e{lkw ({elkw) see BAGD 251 s.v. 1.
79tn (16:20) 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, kaiv (kai) is not translated here.
80tn (16:20) Grk "having brought them." The participle ejpilabovmenoi (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."
81tn (16:20) BAGD 245 s.v. ejktaravssw has "agitate, throw into confusion" for the meaning of this verb.
82tn (16:20) Grk "being Jews, and they are proclaiming." The participle uJpavrconte" (Juparconte") has been translated as a finite verb due to requirements of contemporary English style.
83tn (16:21) Grk "proclaiming," but in relation to customs, "advocating" is a closer approximation to the meaning.
84tn (16:21) Or "acknowledge."
85sn (16:21) Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was "twisting" their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).
86tn (16:21) Grk "we being Romans." The participle ou\sin (ousin) has been translated as a causal circumstantial participle.
87tn (16:22) L&N 39.50 has "the crowd joined the attack against them" for sunepevsth (sunepesth) in this verse.
88tn (16:22) Grk "tearing the clothes off them, the magistrates ordered." The participle perirhvxante" (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 perirhvxante" 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).
89tn (16:22) Grk "off them"; the referents (Paul and Silas) have been specified in the translation for clarity.
90tn (16:22) The infinitive rJabdivzein (rJabdizein) means "to beat with rods or sticks" (as opposed to fists or clubs, BAGD 733 s.v. rJabdivzw).
91tn (16:23) Grk "Having inflicted many blows on them." The participle ejpiqevnte" (epiqente") has been taken temporally. BAGD 303 s.v. ejpitivqhmi 1.a.b 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."
92tn (16:23) Grk "commanding." The participle paraggeivlante" (parangeilante") has been translated as a finite verb due to requirements of contemporary English style.
93tn (16:24) Or "prison."
94tn (16:24) L&N 6.21 has "stocks" for eij" toV xuvlon (ei" to xulon) here, as does BAGD 549 s.v. xuvlon 2.a. 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.
95tn (16:25) Grk "praying, were singing." The participle proseucovmenoi (proseucomenoi) has been translated as a finite verb due to requirements of contemporary English style.
96sn (16:25) Praying and singing hymns to God. Tertullian said, "The legs feel nothing in the stocks when the heart is in heaven" (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).
97tn (16:25) The words "the rest of" are not in the Greek text, but are implied.
98tn (16:26) Or perhaps, "chains." The translation of taV desmav (ta desma) is to some extent affected by the understanding of xuvlon (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.
99tn (16:27) 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.
100tn (16:27) The additional semantic component "standing" is supplied ("standing open") to convey a stative nuance in English.
101sn (16:27) Was about to kill himself. The jailer's penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).
102tn (16:27) Or "thought."
103tn (16:28) Grk "But Paul called out with a loud voice, saying." The dative phrase megavlh/ fwnh'/ (megalh fwnh) has been simplified as an English adverb ("loudly"), and the participle levgwn (legwn) has not been translated since it is redundant in English.
104sn (16:28) Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
105tn (16:29) Grk "he"; the referent (the jailer) has been specified in the translation for clarity.
106tn (16:29) Or "and prostrated himself."
sn (16:29) 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.
107tn (16:30) Grk "And bringing them outside, he asked." The participle proagagwvn (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 kaiv (kai) is not translated here. Instead a new English sentence is begun by supplying the conjunction "then" to indicate the logical sequence.
108tn (16:30) The Greek term (dei', dei) is used by Luke to represent divine necessity.
109tn (16:31) Grk "said."
110sn (16:31) Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God's power to deliver, which events had just pictured for the jailer.
111tc (16:31) The majority of MSS add "Christ" here (C D E Y 0120 Byz), but the best and earliest witnesses read simply "Lord Jesus" (Ì74vid Í A B 33 81 vg et alii).
112tn (16:32) Grk "And they." Here kaiv (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.
113sn (16:32) The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as rJh'ma tou' kurivou (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as lovgo" tou' kurivou (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thes 1:8, 4:15; 2 Thes 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
114tn (16:33) 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, kaiv (kai) is not translated here.
115tn (16:33) Grk "taking them...he washed." The participle paralabwvn (paralabwn) has been translated as a finite verb due to requirements of contemporary English style.
116tn (16:33) On this phrase BAGD 480 s.v. louvw 1 states, "by washing he freed them from the effects of the blows."
117tn (16:33) Here kaiv (kai) has been translated as "then" to indicate the logical sequence.
118sn (16:33) All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.
119tn (16:33) Or "immediately."
120tn (16:34) Grk "He"; the referent (the jailer) has been specified in the translation for clarity.
121tn (16:34) 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.
122tn (16:34) Or "he was overjoyed."
123tn (16:34) The translation "come to believe" reflects more of the resultative nuance of the perfect tense here.
124tn (16:34) 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.
125tn (16:35) The translation "day is breaking" for hJmevra givnetai (Jhmera ginetai) in this verse is given by BAGD 346 s.v. hJmevra 1.a.
126tn (16:35) On the term translated "magistrates," see BAGD 770 s.v. strathgov" 1. These city leaders were properly called duoviri, but were popularly known as praetors (strathgoiv, strathgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Barnabas independently. God was at work everywhere.
127tn (16:35) On the term rJabdou'co" (rJabdouco") see BAGD 733 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English "constable, policeman."
128tn (16:36) 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.
129tn (16:36) 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.
130tn (16:36) Grk "So coming out now go in peace." The participle ejxelqovnte" (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.
131tn (16:37) Grk "to them"; the referent (the police officers) has been specified in the translation for clarity.
132tn (16:37) Grk "Having us beaten in public." The participle deivrante" (deirante") has been translated as a finite verb due to requirements of contemporary English style.
133tn (16:37) Or "in public, uncondemned." BAGD 29 s.v. ajkatavkrito" has "uncondemned, without a proper trial" for this usage.
134tn (16:37) The participle uJpavrconta" (Juparconta") is translated as a concessive circumstantial participle.
135tn (16:37) 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.
136tn (16:37) L&N 28.71 has "send us away secretly" for this verse.
137tn (16:37) Grk "But they."
138sn (16:37) They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles' innocence, a major public statement. Note the apology given in v. 39.
139tn (16:38) Grk "heard they"; the referents (Paul and Silas) have been specified in the translation for clarity.
140sn (16:38) Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for non-citizens.
141tn (16:39) Grk "and coming, they apologized." The participle ejlqovnte" (elqonte") has been translated as a finite verb due to requirements of contemporary English style.
142tn (16:39) Grk "and after." Because of the length of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun.
143tn (16:39) The verb ejrwvtwn (erwtwn) has been translated as an iterative imperfect; the English adverb "repeatedly" brings out the iterative force in the translation.
144tn (16:40) "Then" is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.
1tn (17:1) BAGD 198 s.v. diodeuvw 1 has "go, travel through" for this verse.
2sn (17:1) Amphipolis. The capital city of the southeastern district of Macedonia (BAGD 47 s.v. *Amfivpoli"). It was a military post. From Philippi this was about 33 mi (53 km).
3sn (17:1) Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
4sn (17:1) Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously-mentioned cities lacked a synagogue.
5sn (17:1) See the note on synagogue in 6:9.
6tn (17:2) Grk "he went in to them"; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
7tn (17:2) Although the word dielevxato (dielexato) 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. While it would also be possible to translate dielevxato as "preached to" here (BAGD 185 s.v. dialevgomai 2), the verb "preach" in contemporary English is more connected with Christian contexts than Jewish ones.
8tn (17:3) BAGD 623 s.v. parativqhmi 2.c has "demonstrate, point out" here.
9tn (17:3) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (17:3) See the note on Christ in 2:31.
10sn (17:3) The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul's messianic preaching. The term translated "had to" (dei', dei) shows how divine design and scripture corresponded here.
11tn (17:3) The Greek words used here (kaiV o{ti, 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.
12tn (17:3) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (17:3) See the note on Christ in 2:31.
sn (17:3) This Jesus...is the Christ. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.
13tn (17:4) Or "convinced."
14tn (17:4) Or "a large crowd."
15tn (17:4) 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 Jewish proselyte. See further K. G. Kuhn, TDNT 6:732-34, 43-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:4, 17; 18:7; 18:13; 19:27.
16tn (17:4) 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).
17tn (17:5) Grk "becoming jealous." The participle zhlwvsante" (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).
18tn (17:5) Literally ajgorai'o" (agoraio") refers to the crowd in the marketplace, although BAGD 13 s.v. ajgorai'o" 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."
19tn (17:5) On this term, which is a NT hapax legomenon, see BAGD 600 s.v. ojclopoievw.
20tn (17:5) BAGD 362 s.v. qorubevw 1 has "set the city in an uproar" for the meaning of ejqoruvboun (eqoruboun) in this verse.
21sn (17:5) The attack took place at Jason's house because this was probably the location of the new house church.
22tn (17:5) Grk "them"; the referents (Paul and Silas) have been specified in the translation for clarity.
23tn (17:5) BAGD 179 s.v. dh'mo" has "Specif. popular assembly for the transaction of public business: proavgein eij" toVn d. Ac 17:5."
24tn (17:6) See BAGD 794 s.v. suvrw 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).
25tn (17:6) L&N 37.93 defines politavrch" (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 BAGD 686 s.v.).
26tn (17:6) Or "rebellion." BAGD 61 s.v. ajnastatovw has "disturb, trouble, upset," but in light of the references in the following verse to political insurrection, "stirred up rebellion" would also be appropriate.
27tn (17:6) Or "the empire." This was a way of referring to the Roman empire (BAGD 561 s.v. oijkoumevnh 2.b).
sn (17:6) 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.
28tn (17:7) 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.
29tn (17:7) Grk "and they." Because of the length of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun.
30tn (17:7) Or "the emperor's" ("Caesar" is a title for the Roman emperor).
31tn (17:7) The word "named" is not in the Greek text, but is supplied for clarity.
32sn (17:7) Acting...saying...Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.
33tn (17:8) 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.
34tn (17:8) L&N 37.93 defines politavrch" (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.'"
35tn (17:9) 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, kaiv (kai) is not translated here.
36tn (17:9) Grk "they"; the referent (the city officials) has been specified in the translation for clarity.
37tn (17:9) That is, `a payment' or `a pledge of security' (BAGD 374 s.v. iJkanov" 1.c) for which "bail" is the most common contemporary English equivalent.
38sn (17:10) Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 70 mi (110 km) west of Thessalonica.
39tn (17:10) Grk "who arriving there, went to." Because of the length and complexity of the Greek sentence, the relative pronoun (oi{tine", Joitine") has been left untranslated and a new English sentence begun. The participle paragenovmenoi (paragenomenoi) has been taken temporally.
40sn (17:10) See the note on synagogue in 6:9.
41tn (17:11) Grk "These"; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
42tn (17:11) Or "more willing to learn." L&N 27.48 has "the people there were more open-minded than the people in Thessalonica." BAGD 319 s.v. eujgenhv" 2 has "these were more high-minded than those in Th.," but this may convey the nuance of arrogance or snobbery to the modern English reader. The point is that they were more receptive to Paul's message.
43sn (17:11) Thessalonica was a city in Macedonia (modern Salonica).
44tn (17:11) Or "willingly," "readily"; Grk "with all eagerness."
45tn (17:11) 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.
46tn (17:11) This verb (BAGD 56 s.v. diakrivnw) refers to careful examination.
47tn (17:11) BAGD 346 s.v. hJmevra 2 has "every day" for this phrase in this verse.
48tn (17:12) 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).
49tn (17:12) Or "respected."
50sn (17:13) Thessalonica was a city in Macedonia (modern Salonica).
51tn (17:13) 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.
52sn (17:13) Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.
53tn (17:13) BAGD 740 s.v. saleuvw 2 has "incite" for saleuvonte" (saleuonte") in Acts 17:13.
sn (17:13) Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.
54tn (17:13) Or "stirring up" (BAGD 805 s.v. taravssw 2). The point is agitation.
55tn (17:14) Grk "to the sea." Here e{w" ejpiV thVn qavlassan ({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).
56tn (17:14) Grk "remained there"; the referent (Berea) has been specified in the translation for clarity.
57sn (17:15) They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
58tn (17:16) 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 (17:16) 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.
59tn (17:16) Or "when he saw." The participle qewrou'nto" (qewrounto") has been translated as a causal circumstantial participle; it could also be translated as temporal.
60tn (17:17) Although the word dielevgeto (dielegeto) 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. While it is also possible to translate dielevgeto as "was preaching...to" here (BAGD 185 s.v. dialevgomai 2), the verb "preach" in contemporary English is more connected with Christian contexts than Jewish ones.
61tn (17:17) 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 Jewish proselyte. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and the note on the phrase "God-fearing Greeks" in 17:4.
62sn (17:17) See the note on synagogue in 6:9.
63tn (17:17) BAGD 346 s.v. hJmevra 2 has "every day" for this phrase in this verse.
64sn (17:18) An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 B.C.. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul's teaching about the resurrection.
65sn (17:18) A Stoic was a follower of the philosophy founded by Zeno (342-270 B.C.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.
66tn (17:18) BAGD 777 s.v. sumbavllw 1.a.a has "converse, confer" here.
67tn (17:18) Grk "saying."
68tn (17:18) Or "ignorant show-off." The traditional English translation of spermolovgo" (spermologo") is given in L&N 33.381 as "foolish babbler" and BAGD 762 s.v. spermolovgo" states "used non-literally of persons gossip, chatterer, babbler, one who makes his living by picking up scraps, a rag-picker." 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.'"
69tn (17:18) The meaning of this phrase is not clear. Literally it reads "strange deities" (BAGD 169 s.v. daimovnion 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural daimonivwn (daimoniwn, "deities") shows the audience grappling with Paul's teaching that God was working through Jesus.
70sn (17:18) This is a parenthetical note by the author.
71tn (17:19) Grk "him"; the referent (Paul) has been specified in the translation for clarity.
72tn (17:19) Or "to the council of the Areopagus."
sn (17:19) 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; BAGD 105 s.v. !Areio" pavgo"). 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.
73tn (17:20) BAGD 547 s.v. xenivzw 2 translates the substantival participle xenivzonta (xenizonta) as "surprising things Ac 17:20."
74tn (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.
75tn (17:21) The imperfect verb hujkaivroun (hukairoun) has been translated as a customary or habitual imperfect.
76tn (17:21) BAGD 321 s.v. eujkairevw has "used to spend their time in nothing else than telling Ac 17:21."
77sn (17:21) This is a parenthetical note by the author. The reference to newness may be pejorative.
78tn (17:22) Grk "standing...said." The participle zhlwvsante" (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.
79tn (17:22) Or "before the council of the Areopagus."
sn (17:22) The Areopagus. Traditionally understood as reference to a rocky hill near the Acropolis in Athens, this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BAGD 105 s.v. !Areio" pavgo"). 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.
80tn (17:22) The term deisidaimonestevrou" (deisidaimonesterou") is difficult. It can mean "devout" or "superstitious" (BAGD 173 s.v. deisidaivmwn). 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.
81tn (17:22) BAGD 407 s.v. katav 6 translates the phrase kataV pavnta (kata panta) as "in all respects."
82tn (17:23) Or "your sanctuaries." Both BAGD 745 s.v. sevbasma and L&N 53.54 give "sanctuary" (place of worship) as an alternate meaning for the word sebavsmata (sebasmata).
83tn (17:23) 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").
84tn (17:23) BAGD 11 s.v. ajgnoevw 2 has "Abs. o{ ajgnoou'nte" eujsebei'te what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers i[sasin oujk ejkovnte" kaiV levgousin a[konte" sc. toV qei'on = they know and name God without wishing 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.
85tn (17:24) Grk "all the things that are in it." The speech starts with God as Creator, like 14:15.
86tn (17:24) Or "because he is." The participle uJpavrcwn (Juparcwn) could be either adjectival, modifying ou|to" (Joutos, "who is Lord...") or circumstantial of cause ("because he is Lord..."). Since the participle didouv" (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand uJpavrcwn as adjectival in this context.
87sn (17:24) On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.
88tn (17:25) L&N 57.45 has "nor does he need anything more that people can supply by working for him."
89tn (17:25) Grk "he himself gives to all [people] life and breath and all things."
90sn (17:26) The one man refers to Adam (the word "man" is understood).
91tn (17:26) Or "mankind." BAGD 218 s.v. e[qno" 1 has "every nation of mankind Ac 17:26."
92tn (17:26) Grk "to live over all the face of the earth."
93tn (17:26) BAGD 718 s.v. prostavssw has "[daggerdbl]oiJ^ prostetagmevnoi kairoiv (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.
94tn (17:26) Grk "the boundaries of their habitation." L&N 80.5 has "fixed limits of the places where they would live" for this phrase.
95tn (17:27) See BAGD 892 s.v. yhlafavw, which lists "feel (about for), touch, handle, grope after...someone or something" as possible meanings.
96sn (17:27) Perhaps grope around for him and find him. The pagans' struggle to know God is the point here. Conscience alone is not good enough.
97tn (17:27) The participle uJpavrconta (Juparconta) is translated as a concessive circumstantial participle.
98tn (17:28) According to L&N 15.1, "A strictly literal translation of kinevw 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 kinouvmeqa as `we come and go' or `we move about'' or even `we do what we do.'"
99sn (17:28) This quotation is from Aratus (c. 310-245 B.C.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.
100tn (17:29) Or "the divine being." BAGD 353 s.v. qei'o" 1.b has "divine being, divinity" here.
101tn (17:29) Or "a likeness." Again idolatry is directly attacked as an affront to God and a devaluation of him.
102tn (17:29) Grk "by the skill and imagination of man," but ajnqrwvpou (anqrwpou) is translated as an attributive genitive.
103tn (17:29) Or "craftsmanship" (BAGD 814 s.v. tevcnh).
104tn (17:29) Or "thought." BAGD 266 s.v. ejnquvmhsi" has "thought, reflection, idea" here, but in terms of creativity (as in the context) the imaginative faculty is in view.
105tn (17:30) Or "has deliberately paid no attention to."
106tn (17:30) Or "times when people did not know."
107sn (17:30) He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.
108tn (17:31) Or "fixed."
109sn (17:31) The world refers to the whole inhabited earth.
110tn (17:31) Or "appointed." BAGD 581 s.v. oJrivzw 1.b has "of persons appoint, designate, declare: God judges the world...through a man whom he has appointed Ac 17:31."
sn (17:31) 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).
111tn (17:31) The participle ajnasthvsa" (anasthsa") indicates means here.
112tn (17:32) The participle ajkouvsante" (akousante") has been taken temporally.
113tn (17:32) L&N 33.408 has "some scoffed (at him) Ac 17:32" for ejcleuvazon (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect ("began to scoff").
114tn (17:33) Grk "left out of their midst"; the referent (the Areopagus) has been specified in the translation for clarity.
115tn (17:34) Although the Greek word here is ajnhvr (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of a[nqrwpo" (anqrwpo"), since "a woman named Damaris" is mentioned specifically as being part of this group (cf. BAGD 66 s.v. 1).
116tn (17:34) Grk "joining him, believed." The participle kollhqevnte" (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.
117tn (17:34) 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.
118tn (17:34) 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.
119tn (17:34) Grk "and a woman"; but this kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
1tn (18:1) Grk "After these things."
2tn (18:1) Grk "he"; the referent (Paul) has been specified in the translation for clarity.
3tn (18:1) Or "Paul left."
4sn (18:1) Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.
5tn (18:2) 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, kaiv (kai) is not translated here.
6tn (18:2) Grk "finding." The participle euJrwvn (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
7tn (18:2) The word "there" is not in the Greek text but is implied.
8sn (18:2) On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT "Priscilla" and "Prisca" are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.
9sn (18:2) Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
10sn (18:2) Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from A.D. 41-54. The edict expelling the Jews from Rome was issued in A.D. 49 (Suetonius, Claudius 25.4).
11tn (18:2) Or "to leave."
12tn (18:2) Or "went to."
13tn (18:3) The prepositional phrase "with them" occurs only once in the Greek text, but since it occurs between the two finite verbs (e[menen, emenen, and hjrgavzeto, hrgazeto) it relates (by implication) to both of them.
14tn (18:3) On the term translated "tentmakers," see BAGD 755 s.v. sknhopoiov". Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).
15sn (18:3) This is a parenthetical note by the author.
16tn (18:4) Although the word dielevgeto (dielegeto) 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. While it is also possible to translate dielevgeto as "was preaching" here (BAGD 185 s.v. dialevgomai 2), the verb "preach" in contemporary English is more connected with Christian contexts than Jewish ones.
17sn (18:4) See the note on synagogue in 6:9.
18tn (18:4) 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 e[peiqen (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 e[peiqen. The verb e[peiqen has been translated as a conative imperfect.
19tn (18:5) Grk "came down."
20sn (18:5) Macedonia was the Roman province of Macedonia in Greece.
21tn (18:5) BAGD 789 s.v. sunevcw 6 states, "suneivceto tw'/ lovgw/ (Paul) was wholly absorbed in preaching Ac 18:5 (E. Henschel, Theologia Viatorum 2, '50, 213-15) in contrast with the activity cited in vs. 3." The imperfect suneivceto (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.
22tn (18:5) BAGD 186 s.v. diamartuvromai 2 has "testify (of), bear witness (to) solemnly (orig. under oath)...W. acc. and inf. foll. Ac 18:5."
23tn (18:5) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (18:5) See the note on Christ in 2:31.
24tn (18:6) 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.
25tn (18:6) The participle blasfhmouvntwn (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.
26tn (18:6) 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 ejktinaxavmeno" (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.
sn (18:6) 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."
27sn (18:6) Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).
28tn (18:6) Or "innocent." BAGD 388 s.v. kaqarov" 3.a has "guiltless Ac 18:6."
29tn (18:7) Grk "he"; the referent (Paul) has been specified in the translation for clarity.
30tn (18:7) Grk "Then leaving from there he went." The participle metabav" (metabas) has been translated as a finite verb due to requirements of contemporary English style.
31tn (18:7) Grk "from there"; the referent (the synagogue) has been specified in the translation for clarity.
32tn (18:7) 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 sebomevnou (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 Jewish proselyte. See further K. G. Kuhn, TDNT 6:732-34, 43-44.
sn (18:7) Here yet another Gentile is presented as responsive to Paul's message in Acts.
33tn (18:8) That is, `the official in charge of the synagogue'; ajrcisunavgwgo" (arcisunagwgo") refers to the "president of a synagogue" (so BAGD 113 s.v. and L&N 53.93).
34tn (18:8) 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 that 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.
35sn (18:9) Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.
36tn (18:9) BAGD 546 s.v. nuvx 1.c has "W. prep. ejn n. at night, in the night...Ac 18:9."
37tn (18:9) The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).
38tn (18:10) BAGD 303 s.v. ejpitivqhmi 2.b has "set upon, attack" here, but "assault" is a contemporary English equivalent very close to the meaning of the original.
39tn (18:10) Or "injure."
40tn (18:11) The word "there" is not in the Greek text, but is implied.
41tn (18:11) BAGD 258 s.v. ejn I.4, "to denote a rather close relation--a. among, in." However, it is also possible that ejn (en) followed by the dative here stands for the ordinary dative ("to them"), BAGD 261 s.v. ejn IV.4.
42sn (18:12) Gallio was proconsul of Achaia from A.D. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio's rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October A.D. 51.
43sn (18:12) The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
44sn (18:12) Achaia was a Roman province created in 146 B.C. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).
45tn (18:12) Grk "with one accord."
46tn (18:12) Although BAGD 140 s.v. bh'ma 2 gives the meaning "tribunal" for this verse, and a number of modern translations use similar terms ("court," NIV; "tribunal," NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.
sn (18:12) The judgment seat (bh'ma, 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.
47tn (18:13) Or "inciting."
48tn (18:13) Grk "worship God contrary to." BAGD 611 s.v. parav III.6 has "adversative 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.
49tn (18:14) Grk "about to open his mouth" (an idiom).
50tn (18:14) BAGD 733 s.v. rJa/diouvrghma has "prank, roguish trick, but also of more serious misdeeds, knavery, crime...serious piece of villainy Ac 18:14 (w. ajdivkhma)."
51tn (18:14) According to BAGD 66 s.v. ajnevcw 2 this is a legal technical term: "Legal t.t. accept a complaint kataV lovgon a]n ajnescovmhn uJmw'n I would have been justified in accepting your complaint Ac 18:14."
52tn (18:14) Grk "accepting your complaint, O Jews."
53tn (18:15) Or "dispute."
54tn (18:15) Grk "see to it" (an idiom).
55tn (18:15) Or "I am not willing to be." Gallio would not adjudicate their religious dispute.
56tn (18:16) 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 ajphvlasen (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.
57sn (18:16) See the note on the term judgment seat in 18:12.
58tn (18:17) That is, `the official in charge of the synagogue'; ajrcisunavgwgo" (arcisunagwgo") refers to the "president of a synagogue" (so BAGD 113 s.v. and L&N 53.93).
sn (18:17) See the note on synagogue in 6:9.
59tn (18:17) The imperfect verb e[tupton (etupton) has been translated as an ingressive imperfect.
60sn (18:17) See the note on the term judgment seat in 18:12.
61tn (18:17) L&N 25.223 has "`none of these things were of any concern to Gallio' Ac 18:17."
sn (18:17) 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.
62tn (18:18) The participle prosmeivna" (prosmeina") is taken temporally.
63tn (18:18) Or "Corinth, took leave of." Grk "saying farewell to"; the participle ajpotaxavmeno" (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.
64tn (18:18) Grk "Syria, and with him."
65sn (18:18) See the note on Aquila in 18:2.
66tn (18:18) Or "Aquila, who." The relationship of the participle keiravmeno" (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 *Akuvla" (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.
67tn (18:18) 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).
68tn (18:18) That is, "before he sailed from Cenchrea."
sn (18:18) 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.
69sn (18:18) He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.
70sn (18:19) Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 B.C. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in A.D. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.
71tn (18:19) Grk "he"; the referent (Paul) has been specified in the translation for clarity.
72tn (18:19) Grk "left them"; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
73tn (18:19) Grk "going"; the participle eijselqwvn (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
74sn (18:19) See the note on synagogue in 6:9.
75tn (18:19) Although the word dielevgeto (dielegeto) 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. While it is also possible to translate dielevgeto as "was preaching" here (BAGD 185 s.v. dialevgomai 2), the verb "preach" in contemporary English is more connected with Christian contexts than Jewish ones.
76sn (18:20) He would not consent. Paul probably refused because he wanted to reach Jerusalem for the festival season before the seas became impassable during the winter.
77tn (18:21) Or "but took leave of."
78tn (18:21) Grk "and saying"; the participle eijpwvn (eipwn) has been translated as "added" rather than "said" to avoid redundancy with the previous "said farewell." The participle eijpwvn has been translated as a finite verb due to requirements of contemporary English style.
79tn (18:21) Or "will return."
80tn (18:21) The participle qevlonto" (qelontos), a genitive absolute construction, has been translated as a conditional circumstantial participle. Again Paul acts in dependence on God.
81tn (18:21) 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.
82tn (18:22) BAGD 422 s.v. katevrcomai 1, "Of ships and those who sail in them, who `come down' fr. the `high seas': arrive, put in...e[i" ti at someth. a harbor 18:22; 21:3; 27:5."
83sn (18:22) Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a sea voyage of 620 mi (990 km).
84tn (18:22) Grk "going up and greeting." The participles ajnabav" (anabas) and ajspasavmeno" (aspasameno") are translated as finite verbs due to requirements of contemporary English style.
85tn (18:22) The words "at Jerusalem" are not in the Greek text, but are implied by the participle ajnabav" (anabas). The expression "go up" refers almost exclusively to the direction of Jerusalem, while the corresponding "go down" (katevbh, 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.
86sn (18:22) Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as "up" and south as "down," but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).
87tn (18:23) Grk "Having spent"; the participle poihvsa" (poihsas) is taken temporally.
88sn (18:23) Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies
89sn (18:23) Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.
90tn (18:24) Or "was a learned man." In this verse lovgio" (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 BAGD 476 s.v. lovgio" 1, 2 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.
91tn (18:24) Grk "powerful." BAGD 208 s.v. dunatov" 1.a.b has "in the Scriptures = well-versed 18:24."
92tn (18:25) Or "had been taught."
93tn (18:25) Grk "and boiling in spirit" (an idiom for great eagerness or enthusiasm; BAGD 337 s.v. zevw).
94tn (18:25) Grk "the things."
95tn (18:25) Grk "knowing"; the participle ejpistavmeno" (epistameno") has been translated as a concessive circumstantial participle.
96tn (18:26) Or "boldly." This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).
97sn (18:26) See the note on synagogue in 6:9.
98sn (18:26) Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.
99tn (18:26) BAGD 717 s.v. proslambavnw 2.a has "take aside tinav someone...So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed."
100tn (18:27) Grk "he"; the referent (Apollos) has been specified in the translation for clarity.
101sn (18:27) To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 B.C. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.
102tn (18:27) Grk "encouraging [him], the brothers wrote." The participle protreyavmenoi (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.
103tn (18:27) 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.
104tn (18:27) 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.
105tn (18:28) Or "vehemently." BAGD 327 s.v. eujtovnw" has "powerfully, vigorously, vehemently...euj. diakatelevgcesqaiv tini refute someone vigorously Ac 18:28."
106tn (18:28) L&N 33.442 translates the phrase toi'" *Ioudaivoi" diakathlevgceto dhmosiva/ (toi" Ioudaioi" diakathlenceto dhmosia) as "he defeated the Jews in public debate." On the term dhmovsio" (dhmosio") see BAGD 179 s.v. 2.
107tn (18:28) 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 (18:28) See the note on Christ in 2:31.
108tn (18:28) 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 (toVn cristovn, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.
1tn (19:1) Grk "It happened that while." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
2tn (19:1) Or "interior."
3tn (19:1) BAGD 77 s.v. ajnwterikov" has "taV aj. mevrh the upper, i.e., inland country, the interior Ac 19:1."
4tn (19:1) Grk "and found." Because of the length of the Greek sentence and the sequencing with the following verse the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun.
5tn (19:1) The word "there" is not in the Greek text but is implied.
6tn (19:2) The participle pisteuvsante" (pisteusante") is taken temporally.
7tn (19:2) Grk "they [said] to him" (the word "said" is implied in the Greek text).
8tn (19:2) The use of ajllav (alla) is ascensive and involves an ellipsis (BAGD 38 s.v. ajllav 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.
9tn (19:3) Grk "he"; the referent (Paul) has been specified in the translation for clarity.
10tn (19:3) Grk "they said."
11tn (19:4) Grk the one after him." These disciples may have had their contact with John early on in the Baptist's ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).
12tn (19:6) Or "laid."
13sn (19:6) The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul's action parallels that of Peter (Acts 8) and not just with Gentiles.
14tn (19:6) The imperfect verb ejlavloun (elaloun) has been translated as an ingressive imperfect.
15tn (19:6) The imperfect verb ejprofhvteuon (eprofhteuon) has been translated as an ingressive imperfect.
16sn (19:7) This is a parenthetical note by the author.
17tn (19:8) Grk "he"; the referent (Paul) has been specified in the translation for clarity.
18tn (19:8) Grk "So entering the synagogue, he spoke out fearlessly." The participle eijselqwvn (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
19sn (19:8) See the note on synagogue in 6:9.
20tn (19:8) Or "boldly."
21tn (19:8) Although the participle dialegovmeno" (dialegomeno") is frequently translated "arguing," 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. While it is also possible to translate dielevgeto (dielegeto) as "was preaching...to" here (BAGD 185 s.v. dialevgomai 2), the verb "preach" in contemporary English is more connected with Christian contexts than Jewish ones.
22tn (19:8) Or "addressing them persuasively." The two participles dialegovmeno" and peivqwn (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, "addressing them persuasively."
23sn (19:8) To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.
24tn (19:9) BAGD 898 s.v. wJ" IV.b lists this as a temporal conjunction.
25tn (19:9) Or "some became hardened." See BAGD 756 s.v. sklhruvnw 2, also Acts 7:51-53.
26tn (19:9) Or "speaking evil of." BAGD 397 s.v. kakologevw has "speak evil of, revile, insult...tiv someth. thVn oJdovn the Way (i.e. Christianity) Ac 19:9."
27sn (19:9) The Way refers to the Christian movement (Christianity). Luke frequently refers to it as "the Way" (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).
28tn (19:9) Grk "leaving them, he took." The participle ajpostav" (apostas) has been translated as a finite verb due to requirements of contemporary English style.
29tn (19:9) The words "with him" are not in the Greek text, but are implied.
30tn (19:9) Although the participle dialegovmeno" (dialegomeno") is frequently translated "arguing," 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, especially as those who accompanied Paul in his withdrawal to the lecture hall of Tyrannus are described as disciples. 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. While it is also possible to translate dielevgeto (dielegeto) as "was preaching...to" here (BAGD 185 s.v. dialevgomai 2), the verb "preach" in contemporary English is more connected with Christian contexts than Jewish ones.
31tn (19:9) BAGD 346 s.v. hJmevra 2 has "every day" for this phrase in this verse.
32tn (19:9) The "lecture hall" was a place where teachers and pupils met. The term is a NT hapax legomenon (BAGD 798 s.v. scolhv). Although BAGD gives the meaning "school," 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."
33sn (19:10) The expression all who lived in Asia is good Semitic hyperbole (see Col 1:7, "all the world"). The message was now available to the region. Asia in the NT is always 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.
34sn (19:10) The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as rJh'ma tou' kurivou (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as lovgo" tou' kurivou (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thes 1:8, 4:15; 2 Thes 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
35tn (19:11) BAGD 829 s.v. tugcavnw 2.d, "dunavmei" ouj taV" tucouvsa" extraordinary miracles Ac 19:11."
36tn (19:12) Or "skin" (the outer surface of the body).
37tn (19:12) 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 BAGD 759 s.v. soudavrion) while the "aprons" might be material worn by workmen (BAGD 751 s.v. simikivnqion).
38tn (19:12) The words "of them" are not in the Greek text, but are implied.
39tn (19:13) Grk "some Jewish exorcists who traveled about." The adjectival participle periercomevnwn (periercomenwn) has been translated as "itinerant."
40tn (19:13) Grk "to name the name."
41tn (19:13) Grk "who had." Here e[cw (ecw) is used of demon possession, a common usage according to BAGD 332 s.v. e[cw I.2.e.a.
42sn (19:13) The expression I sternly warn you means "I charge you as under oath."
43tn (19:14) Grk "a certain Sceva."
44sn (19:14) Within the sequence of the narrative, this amounts to a parenthetical note by the author.
45tn (19:15) Grk "answered and said to them." The expression, redundant in English, has been simplified to "replied."
46tn (19:15) Grk "Jesus I know about." Here *Ihsou'n (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.
47tn (19:15) BAGD 300 s.v. ejpivstamai 2 has "know, be acquainted with tinav...toVn Pau'lon Ac 19:15. Here the translation "be acquainted with" was used to differentiate with the previous phrase which has ginwvskw (ginwskw).
48sn (19:15) But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.
49tn (19:16) Grk "in whom the evil spirit was."
50tn (19:16) Grk "the man in whom the evil spirit was, jumping on them." The participle ejfalovmeno" (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has "ejfalovmeno" oJ a[nqrwpo" ejp* aujtouv" `the man jumped on them' Ac 19:16."
51tn (19:16) Grk "and beating them all into submission." The participle katakurieuvsa" (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 before the true work of God.
52tn (19:16) BAGD 383 s.v. ijscuvw 3 has "win out, prevail...katav tino" over, against someone Ac 19:16."
53tn (19:17) Grk "fell on." BAGD 297 s.v. ejpipivptw 2 has "fovbo" ej. ejpiv tina fear came upon someone...Ac 19:17."
54tn (19:17) Or "exalted."
55tn (19:18) Grk "came"; the word "forward" is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.
56tn (19:18) Or "confessing and disclosing their deeds." BAGD 51 s.v. ajnaggevllw 2 has "W. ejxomologei'sqai: aj. taV" pravxei" aujto'n make their deeds known Ac 19:18."
sn (19:18) 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.
57tn (19:19) BAGD 374 s.v. iJkanov" 1.c has "in large numbers, many" for iJkanoiv (Jikanoi) in this verse.
58tn (19:19) On this term see BAGD 646 s.v. perivergo" 2.
59tn (19:19) Or "scrolls."
60tn (19:19) 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."
61tn (19:19) Grk "and when." Because of the length of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun.
62tn (19:19) Or "fifty thousand silver drachmas" (about $10,000 US dollars). BAGD 105 s.v. ajraguvrion 2.c states, "ajrgurivou muriavda" pevnte 50,000 (Attic silver) drachmas (each worth normally 18 to 20 cents, eight or nine pence) Ac 19:19." Another way to express the value would be in sheep: one drachma could buy one sheep. So this many could by quite 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 8,300 weeks of labor. The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).
63sn (19:20) The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as rJh'ma tou' kurivou (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as lovgo" tou' kurivou (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 1 Thes 1:8, 4:15; 2 Thes 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
64tn (19:20) The imperfect verb hu[xanen (huxanen) has been translated as a progressive imperfect, as has the following verb i[scuen (iscuen).
65sn (19:20) The word of the Lord...to prevail. Luke portrays the impact of Christianity in terms of the Lord's transforming power in the lives of individuals.
66tn (19:21) Grk "all these things had been fulfilled."
67tn (19:21) Grk "Paul purposed in [his] spirit" (an idiom). According to BAGD 816 s.v. tivqhmi II.1.c the entire idiom means `to resolve' (or `decide'): "e[qeto oJ Pau'lo" ejn tw'/ pneuvmati w. inf. foll. Paul resolved 19:21."
68sn (19:21) Macedonia was the Roman province of Macedonia in Greece.
69sn (19:21) Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.
70tn (19:21) 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 eijpwvn (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.
71sn (19:21) This is the first time Rome is mentioned. Paul realized the message of Christianity could impact that society even at its heights.
72tn (19:22) The aorist participle ajposteivla" (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ejpevscen, epescen).
73tn (19:22) Grk "two of those who ministered to him."
74sn (19:22) Macedonia was the Roman province of Macedonia in Greece.
75sn (19:22) Asia in the NT is always 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.
76tn (19:23) Grk "There happened at that time." The introductory phrase ejgevneto (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.
77tn (19:23) BAGD 406 s.v. katav II.2.a, "in definite indications of time...Of the past: k. ejkei'non toVn kairovn at that time, then...Ac 12:1; 19:23."
78tn (19:23) Grk "no little disturbance" (an idiom; see BAGD 805 s.v. tavraco" 2).
79sn (19:23) The Way refers to the Christian movement (Christianity).
80tn (19:24) BAGD 533 s.v. naov" 1.c states: "Specif. of pagan temples: of Artemis at Ephesus 19:24; but here, beside iJerovn vs. 27...naov" can be understood in the more restricted sense shrine, where the image of the goddess stood."
81sn (19:24) Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
82tn (19:24) Grk "brought not a little business" (an idiom).
83sn (19:24) A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.
84tn (19:25) Grk "gathering." The participle sunaqroivsa" (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.
85tn (19:25) 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.
86sn (19:25) Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.
87tn (19:25) Another possible meaning is "that this business is an easy way for us to earn a living."
88tn (19:26) Grk "persuading." The participle peivsa" (peisa") has been translated as a finite verb due to requirements of contemporary English style.
89tn (19:26) Or "misled."
90tn (19:26) BAGD 374 s.v. iJkanov" 1.a has "o[clo" a large crowd...Ac 11:24, 26; 19:26."
91sn (19:26) Asia in the NT is always 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.
92tn (19:26) The participle levgwn (legwn) has been regarded as indicating instrumentality.
93tn (19:26) The words "at all" are not in the Greek text but are implied.
sn (19:26) 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.
94tn (19:27) Or "come under public criticism." BAGD 83 s.v. ajpelegmov" has "come into disrepute Ac 19:27."
95sn (19:27) Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
96tn (19:27) BAGD 476 s.v. logivzomai 1.b has "eij" oujqeVn logisqh'nai be looked upon as nothing...Ac 19:27."
97sn (19:27) Asia in the NT is always 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.
98tn (19:27) Or "her magnificence." BAGD 386 s.v. kaqairevw 2.b has "kaqairei'sqai th'" megaleiovthto" aujth'" 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 (19:27) 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.
99tn (19:28) 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, kaiv (kai) is not translated here.
100tn (19:28) Grk "And hearing." The participle ajkouvsante" (akousante") has been taken temporally.
101tn (19:28) 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).
102tn (19:28) Grk "and began shouting, saying." The imperfect verb e[krazon (ekrazon) has been translated as an ingressive imperfect. The participle levgonte" (legontes) is redundant in English and has not been translated.
103sn (19:28) Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
104tn (19:29) 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, kaiv (kai) is not translated here.
105tn (19:29) L&N 39.43 has "`the uproar spread throughout the whole city' (literally `the city was filled with uproar') Ac 19:29." BAGD 775 s.v. suvgcusi" has "confusion, tumult."
106tn (19:29) Grk "they"; the referent (the crowd) has been specified in the translation for clarity.
107sn (19:29) To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.
108tn (19:29) Grk "to the theater with one accord."
109tn (19:30) Or "enter the crowd." According to BAGD 179 s.v. dh'mo", "Specif. popular assembly for the transaction of public business: ...eijselqei'n eij" toVn d. go into the assembly 19:30...though it is poss. that crowd is the meaning in all pass. in Ac."
110tn (19:31) Grk "Asiarchs" (high-ranking officials of the province of Asia).
111tn (19:31) Grk "sending"; the participle pevmyante" (pemyante") has been translated as a finite verb due to requirements of contemporary English style.
112tn (19:31) The words "a message" are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
113tn (19:31) BAGD 193 s.v. divdwmi 6 has "In another sense go, venture (cf. our older `betake oneself') somewhere...Ac 19:31." The desire of these sympathetic authorities was surely to protect Paul's life. The detail indicates how dangerous things had become.
114tn (19:32) Or "had assembled."
115tn (19:33) Or "Some of the crowd gave instructions to."
116tn (19:33) The words "it was about" are not in the Greek text but are implied; *Alevxandron (Alexandron) is taken to be an accusative of general reference.
117tn (19:33) BAGD 702 s.v. probavllw 1 has "put forward, cause to come forward...tinav someone...push someone forward to speak in the theater...Ac 19:33."
118tn (19:33) Or "motioning."
119sn (19:33) The nature of Alexander's defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of "the Way." However, he never got a chance to speak.
120tn (19:33) Or "before the crowd." According to BAGD 179 s.v. dh'mo", "Specif. popular assembly for the transaction of public business: ...ajpologei'sqai tw'/ d. make a defense before the assembly vs. 33, though it is poss. that crowd is the meaning in all pass. in Ac."
121tn (19:34) Grk "But recognizing." The participle ejpignovnte" (epignonte") has been translated as a finite verb due to requirements of contemporary English style.
122tn (19:34) Grk "[they shouted] with one voice from all of them" (an idiom).
123sn (19:34) Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).
124sn (19:34) They all shouted...for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.
125tn (19:35) Or "clerk." The "scribe" (grammateuv", grammateu") was the keeper of the city's records.
126tn (19:35) This is a generic use of a[nqrwpo" (anqrwpo").
127tn (19:35) See BAGD 537 s.v. newkovro". The city is described as the "warden" or "guardian" of the goddess and her temple.
128sn (19:35) Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
129tn (19:35) Or "from the sky" (the same Greek word means both "heaven" and "sky").
sn (19:35) The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city's identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.
130tn (19:36) Grk "these things."
131tn (19:36) The genitive absolute construction with the participle o[ntwn (ontwn) is translated as a causal circumstantial participle. On the term translated "indisputable" ("not to be contradicted") see BAGD 51 s.v. ajnantivrrhto".
132tn (19:36) Grk "it is necessary that you be quiet."
133tn (19:36) L&N 88.98 has "pertaining to impetuous and reckless behavior--`reckless, impetuous.'...`so then, you must calm down and not do anything reckless' Ac 19:36." The city secretary was asking that order be restored.
134tn (19:37) Or perhaps, "desecrators of temples."
135sn (19:37) Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.
136tn (19:38) BAGD 477 s.v. lovgo" 1.a.e has "e[cein prov" tina lovgon have a complaint against someone...19:38."
137tn (19:38) L&N 56.1 has `if Demetrius and his workers have an accusation against someone, the courts are open' Ac 19:38."
138tn (19:38) The word "there" is not in the Greek text but is implied. The official's request is that the legal system be respected.
139tn (19:39) Or "anything more than this."
140tn (19:39) Or "resolved."
141tn (19:39) Or "in a legal meeting of the citizens." L&N 30.81 has "ejn th'/ ejnnovmw/ ejkklhsiva/ ejpiluqhvsetai `it will have to be settled in a legal meeting of the citizens' Ac 19:39." This meeting took place three times a year.
142tn (19:40) Grk "For indeed." The ascensive force of kaiv (kai) would be awkward to translate here.
143tn (19:40) The term translated "rioting" refers to a revolt or uprising (BAGD 764 s.v. stavsi" 2, 3). This would threaten Roman rule and invite Roman intervention.
144tn (19:40) Or "to account for." Grk "since there is no cause concerning which we can give account concerning this disorderly gathering." The complexity of the Greek relative clause ("which") and the multiple prepositions ("concerning") have been simplified in the translation consistent with contemporary English style.
145tn (19:40) Or "commotion." BAGD 795 s.v. sustrofhv 1 gives the meaning "disorderly or seditious gathering, commotion...Ac 19:40."
146tn (19:41) 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, kaiv (kai) is not translated here.
147tn (19:41) Grk "And saying." The participle eijpwvn (eipwn) has been translated as a finite verb due to requirements of contemporary English style.
148tn (19:41) Grk "these things."
149sn (19:41) Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.
1tn (20:1) Or "exhorting."
2tn (20:1) Or "and taking leave of them."
3sn (20:1) Macedonia was the Roman province of Macedonia in Greece.
4tn (20:2) BAGD 506 s.v. mevro" 1.b.g gives the meanings "the parts of a country, region, district," but the use of "district" in this context probably implies too much specificity.
5tn (20:2) Grk "and encouraging them with many words." The participle parakalevsa" (parakalesa", "encouraging") has been translated by the phrase "spoken...words of encouragement" because the formal equivalent is awkward in contemporary English.
6tn (20:2) Grk "[to] them"; the referent (the believers there) has been specified in the translation for clarity.
7tn (20:2) In popular usage the term translated "Greece" here could also refer to the Roman province officially known as Achaia (BAGD 251 s.v. &Ellav").
8tn (20:3) BAGD 682 s.v. poievw I.1.e.d, "w. an acc. of time spend, stay."
9tn (20:3) The participle benomevnh" (benomenh") has been translated as a causal circumstantial participle. L&N 30.71 has "ejpiboulh'" aujto'/ uJpoV tw'n *Ioudaivwn `because the Jews had made a plot against him' Ac 20:3."
10sn (20:3) This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).
11tn (20:3) BAGD 501 s.v. mevllw 1.c.g has "denoting an intended action: intend, propose, have in mind...Ac 17:31; 20:3, 7, 13a, b; 23:15; 26:2; 27:30."
12tn (20:3) BAGD 53 s.v. ajnavgw 3 gives "put out to sea" here (as a nautical technical term). However, since the English expression "put out to sea" could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression "sail" is used at this point in the translation.
13tn (20:3) BAGD 160 s.v. givnomai II.2.a has "ejgevneto gnwvmh" he decided Ac 20:3."
14sn (20:3) Macedonia was the Roman province of Macedonia in Greece.
15tn (20:4) Grk "He"; the referent (Paul) has been specified in the translation for clarity.
16sn (20:4) Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 70 mi (112 km) from Thessalonica.
17tn (20:4) Grk "of the Thessalonians."
18tn (20:4) Grk "and Gaius," but this kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
19sn (20:4) Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.
20tn (20:4) Grk "the Asians Tychicus and Trophimus."
sn (20:4) Asia in the NT is always 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 variety of regions and cities mentioned in the list of Paul's colleagues testifies to the success of his ministry.
21tn (20:5) Grk "These, having gone on ahead, were waiting." The participle proelqovnte" (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
22sn (20:5) Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.
23sn (20:6) This marks the beginning of another "we" section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
24sn (20:6) The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).
25tn (20:6) BAGD 128 s.v. a[cri 1.a has "a[. hJmerw'n pevnte within five days Ac 20:6."
26tn (20:6) Grk "to them"; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.
27sn (20:6) Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).
28sn (20:7) On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).
29tn (20:7) Or "assembled."
30tn (20:7) The verb dialevgomai (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, "What is at issue is the address which any qualified member of a synagogue might give." Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate dielevgeto (dielegeto) as "began to speak" here (BAGD 185 s.v. dialevgomai 2, "also simply speak, preach") although BAGD classifies the meaning two verses later (Acts 20:9) under dialevgomai 1, "discuss, conduct a discussion." The imperfect verb dielevgeto has been translated as an ingressive imperfect.
31tn (20:7) BAGD 501 s.v. mevllw 1.c.g has "denoting an intended action: intend, propose, have in mind...Ac 17:31; 20:3, 7, 13a, b; 23:15; 26:2; 27:30."
32tn (20:7) Or "prolonged."
33tn (20:8) More commonly lampav" (lampa") means "torch", but here according to BAGD 465 s.v. lampav" 2, "lamp w. a wick and space for oil."
34sn (20:8) This is best taken as a parenthetical note by the author.
35tn (20:9) This window was probably a simple opening in the wall (see also BAGD 366 s.v. quriv").
36tn (20:9) Grk "sinking into a deep sleep." BAGD 420 s.v. katafevrw 3 has "u{pnw/ baqei' sink into a deep sleep...Ac 20:9a." The participle kataferovmeno" (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.
37tn (20:9) The participle dialegomevnou (dialegomenou) has been taken temporally.
38tn (20:9) BAGD 420 s.v. katafevrw 3 has "katenecqeiV" ajpoV tou' u[pnou overwhelmed by sleep vs. 9b," but this expression is less common in contemporary English than phrases like "fast asleep" or "sound asleep."
39tn (20:10) Grk "going down." The participle katabav" (katabas) has been translated as a finite verb due to requirements of contemporary English style.
40tn (20:10) BAGD 297 s.v. ejpipivptw 1.b has "ejpevpesen aujtw'/ he threw himself upon him Ac 20:10."
41tn (20:10) Grk "on him"; the referent (the young man) has been specified in the translation for clarity.
42tn (20:10) BAGD 779 s.v. sumperilambavnw has "embrace, throw one's arms around w. acc. to be supplied Ac 20:10." However, "embraced the young man" might be taken (out of context) to have erotic implications, while "threw his arms around him" would be somewhat redundant since "threw" has been used in the previous phrase.
43tn (20:10) Grk "for his life is in him" (an idiom).
44tn (20:11) Grk "he"; the referent (Paul) has been specified in the translation for clarity.
45tn (20:11) Grk "going back upstairs." The participle ajnabav" (anabas) has been translated as a finite verb due to requirements of contemporary English style.
46tn (20:11) Grk "talking with them." The participle oJmilhvsa" (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.
47tn (20:12) Grk "were not to a moderate degree" (an idiom). L&N 78.11 states: "metrivw": a moderate degree of some activity or state--`moderately, to a moderate extent.' h[gagon deV toVn pai'da zw'nta, kaiV pareklhvqhsan ouj metrivwq" `they took the young man home alive and were greatly comforted' Ac 20:12. In Ac 20:12 the phrase ouj metrivw", literally `not to a moderate degree,' is equivalent to a strong positive statement, namely, `greatly' or `to a great extent.'
48tn (20:13) Grk "going on ahead." The participle proelqovnte" (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
49tn (20:13) BAGD 53 s.v. ajnavgw 3, "as a nautical t.t. (aj. thVn nau'n put a ship to sea), mid. or pass. ajnavgesqai put out to sea."
50sn (20:13) Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
51tn (20:13) BAGD 501 s.v. mevllw 1.c.g has "denoting an intended action: intend, propose, have in mind...Ac 17:31; 20:3, 7, 13a, b; 23:15; 26:2; 27:30."
52tn (20:13) Or "for he told us to do this." Grk "for having arranged it this way, he." The participle diatetagmevno" (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BAGD 189 s.v. diatavssw has "ou{tw" diatetagmevno" h\n he had arranged it so Ac 20:13." L&N 15.224 has "`he told us to do this."
53tn (20:13) A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning "We went on ahead."
54tn (20:13) BAGD 501 s.v. mevllw 1.c.g has "denoting an intended action: intend, propose, have in mind...Ac 17:31; 20:3, 7, 13a, b; 23:15; 26:2; 27:30."
55tn (20:13) Or "there on foot."
56sn (20:14) Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
57tn (20:14) Grk "taking him aboard, we." The participle ajnalabovnte" (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
58sn (20:14) Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.
59tn (20:15) Grk "setting sail from there." The participle ajpopleuvsante" (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.
60tn (20:15) Or "offshore from Chios."
sn (20:15) Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.
61tn (20:15) Or "crossed over to," "arrived at." L&N 54.12 has "parabavllw: (a technical, nautical term) to sail up to or near--`to approach, to arrive at, to sail to.' parebavlomen eij" Savmon `we approached Samos' or `we arrived at Samos' Ac 20:15."
62sn (20:15) Samos is an island in the Aegean Sea off the western coast of Asia Minor.
63sn (20:15) Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).
64tn (20:16) Grk "so that he might not have to spend time." L&N 67.79 has "o{pw" mhV gevnhtai aujtw'/ cronotribh'sai ejn th'/ *Asiva/ `so as not to spend any time in the province of Asia' Ac 20:16."
65sn (20:16) Asia in the NT is always 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.
66tn (20:16) Or "was eager."
67tn (20:16) Grk "if it could be to him" (an idiom).
68sn (20:17) Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
69tn (20:17) The words "a message" are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
70tn (20:17) The words "to him" are not in the Greek text but are implied. L&N 33.311 has for the verb metakalevomai (metakaleomai) "to summon someone, with considerable insistence and authority--`to summon, to tell to come.'"
71tn (20:18) Grk "You yourselves know, from the first day I set foot in Asia, how I was with you the whole time." This could be understood to mean "how I stayed with you the whole time," but the following verses make it clear that Paul's lifestyle while with the Ephesians is in view here. Thus the translation "how I lived the whole time I was with you" makes this clear.
72tn (20:18) Or "I arrived." BAGD 289 s.v. ejpibaivnw 2, "set foot in...eij" t. *Asivan set foot in Asia Ac 20:18. However, L&N 15.83 removes the idiom: "you know that since the first day that I came to Asia."
73sn (20:18) Asia in the NT is always 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.
74sn (20:19) On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.
75sn (20:19) These plots are mentioned in Acts 9:24; 20:13.
76tn (20:20) Or "declaring."
77tn (20:20) Or "profitable." BAGD 780 s.v. sumfevrw 2.b has "taV sumfevronta what is good for you Ac 20:20, but the other complex of meaning (s.v. 2, "help, confer a benefit, be advantageous or profitable or useful") is equally possible in this context.
78tn (20:20) Or "openly."
79tn (20:21) BAGD 186 s.v. diamartuvromai 2 has "testify (of), bear witness (to) solemnly (orig. under oath)...of repentance to Jews and Gentiles Ac 20:21."
80tc (20:21) Several MSS add the word "Christ" at the end of this verse. This word is omitted in B Y 614 Byzpt and a few versions and fathers; it is included in Ì74 Í C E 33 36 181 307 453 610 945 1175 1409 1678 1739 1891 2344 2464 Byzpt and a number of versions. Although internal evidence is apparently on the side of the omission (in Acts, both "Lord Jesus" and "Lord Jesus Christ" occur, though between 16:31 and the end of the book, "Lord Jesus Christ" appears only in 28:31, perhaps as a kind of climactic assertion), the inclusion is supported by earlier and better MSS. The omission may possibly be accounted for by homoioteleuton, for "Jesus Christ" was written as nomina sacra, but in such instances the first word would usually be skipped over rather than the second. Thus, the shorter reading is to be slightly preferred.
sn (20:21) Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.
81tn (20:22) Grk "And now, behold." Here ijdouv (idou) is not translated.
82tn (20:22) Grk "bound."
83sn (20:22) This journey to Jerusalem suggests a parallel between Paul and Jesus, since the "Jerusalem journey" motif figures so prominently in Luke's Gospel (9:51-19:44).
84tn (20:22) BAGD 784 s.v. sunantavw 2 has toV ejn aujth'/ sunanthvsonta ejmoiV mhV eijdwv" without knowing what will happen to me there Ac 20:22."
85tn (20:23) BAGD 669 s.v. plhvn 1.d and 2 "phhVn o{ti except that...Ac 20:23."
86tn (20:23) The verb diamartuvromai (diamarturomai) can mean "warn" (BAGD 186 s.v. diamartuvromai 1 "charge, warn, adjure...w. dat. of the pers. addressed") and this meaning better fits the context here, although BAGD categorizes Acts 20:23 under the meaning "testify (of), bear witness (to) solemnly" (s.v. 2).
87tn (20:23) The Greek text here reads kataV povlin (kata polin).
88tn (20:23) Grk "saying that," but the participle levgon (legon) is redundant in English and has not been translated.
89tn (20:23) Grk "bonds."
90tn (20:23) Or "troubles," "suffering." See Acts 19:21; 21:4, 11.
91tn (20:24) Grk "soul."
92tn (20:24) Or "I do not consider my life worth a single word." According to BAGD 477 s.v. lovgo" 1.a.a, "In the textually uncertain pass. Ac 20:24 the text as it stands in N., oujdenoV" lovgou poiou'mai thVn yuchVn timivan, may well mean: I do not consider my life worth a single word (cf. lovgou a[xion [a[xio" 1a] and our `worth mention')."
93tn (20:24) BAGD 898 s.v. wJ" IV.3.a, "as a final particle, denoting purpose--a. w. subjunctive...wJ" teleiwvsw in order that I might finish Ac 20:24."
94tn (20:24) Grk "course." See L&N 42.26, "(a figurative extension of meaning of drovmo" `race') a task or function involving continuity, serious, effort, and possibly obligation--`task, mission'...Ac 20:24." On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.
95tn (20:24) Or "to the gospel."
96tn (20:25) Grk "And now, behold." Here ijdouv (idou) is not translated.
97tn (20:25) Grk "all of you...will not see." Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.
98sn (20:25) Note how Paul's usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God's grace in v. 24. For Paul the two concepts were interrelated.
99tn (20:25) Grk "will see my face" (an idiom for seeing someone in person).
100tn (20:26) Or "testify."
101tn (20:26) Grk "clean, pure," thus "guiltless" (BAGD 388 s.v. kaqarov" 3.a).
sn (20:26) I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.
102tn (20:26) That is, `that if any of you should be lost, I am not responsible' (an idiom). According to L&N 33.223, the meaning of the phrase "that I am innocent of the blood of all of you" is "that if any of you should be lost, I am not responsible." However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word "you" is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.
103tn (20:27) Or "did not avoid." BAGD 847 s.v. uJpostevllw 2.b has "shrink from, avoid because of fear...ouj gaVr uJpesteilavmhn tou' mhV ajnaggei'lai I did not shrink from proclaiming Ac 20:27"; L&N 13.160 has "to hold oneself back from doing something, with the implication of some fearful concern--`to hold back from, to shrink from, to avoid'...`for I have not held back from announcing to you the whole purpose of God' Ac 20:27."
104tn (20:27) Or "proclaiming," "declaring."
105tn (20:27) Or "plan."
106tn (20:28) Or "Be on your guard for" (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
107tn (20:28) Grk "in which."
108tn (20:28) Or "guardians." BAGD 299 s.v. ejpivskopo" 2, "superintendent, guardian, bishop Ac 20:28." This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.
109tn (20:28) Or "acquired."
110tn (20:28) Or "with his own blood"; Grk "with the blood of his own." The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning "his own blood"; or (2) as a possessive genitive, "with the blood of his own." In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, "The Blood of God," CBQ 9 (1947): 381-408.
sn (20:28) That he obtained with the blood of his own Son. This is one of only two explicit statements in Luke-Acts highlighting the substitutionary nature of Christ's death (the other is in Luke 22:19).
111tn (20:29) Grk "after my departure."
112tn (20:29) That is, people like fierce wolves. See BAGD 134 s.v. baruv" 2.d on the term translated "fierce" ("cruel, savage"). The battle that will follow would be a savage one.
113tn (20:30) Grk "from among yourselves."
114tn (20:30) The Greek term here is ajnhvr (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group ("from among your own group"), it is most likely Paul was not predicting that these false teachers would include women.
115tn (20:30) Grk "speaking crooked things"; BAGD 189 s.v. diastrevfw 1.b has "lalei'n diestrammevna teach perversions (of the truth) Ac 20:30."
sn (20:30) These perversions of the truth refer to the kinds of threats that would undermine repentance toward God and faith in the Lord Jesus Christ (cf. v. 21). Instead these false teachers would arise from within the Ephesian congregation (cf. 1 John 2:18-19) and would seek to draw the disciples away after them.
116tn (20:31) Or "be watchful."
117tn (20:31) Or "admonishing."
118tn (20:32) Or "commend." BAGD 623 s.v. parativqhmi 2.b.b has "tinav tini entrust someone to the care or protection of someone...Of divine protection parevqento aujtouV" tw'/ kurivw/ Ac 14:23; cf. 20:32."
119tn (20:32) Grk "word."
120tn (20:32) Grk "the message of his grace, which." The phrase tw'/ dunamevnw/ oijkodomh'sai... (tw dunamenw oikodomhsai...) refers to tw'/ lovgw (tw logw), not th'" cavrito" (ths caritos); in English it could refer to either "the message" or "grace," but in Greek, because of agreement in gender, the referent can only be "the message." To make this clear, a new sentence was begun in the translation and the referent "the message" was repeated at the beginning of this new sentence.
121tn (20:33) Traditionally, "coveted." BAGD 293 s.v. ejpiqumevw has "desire, long for w. gen. of the thing desired...silver, gold clothing Ac 20:33." The traditional term `covet' is not in common usage and difficult for many modern English readers to understand. The statement affirms Paul's integrity. He was not doing this for personal financial gain.
122tn (20:34) The words "of mine" are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.
123sn (20:35) The expression By all these things means "In everything I did."
124tn (20:35) Or "must assist."
125tn (20:35) Or "the sick." See Eph 4:28.
126sn (20:35) The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.
127tn (20:36) 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, kaiv (kai) is not translated here.
128tn (20:36) Grk "kneeling down...he prayed." The participle qeiv" (qeis) has been translated as a finite verb due to requirements of contemporary English style.
129tn (20:37) Grk "weeping a great deal," thus "loudly" (BAGD 374 s.v. iJkanov" and 433 s.v. klauqmov").
130tn (20:37) Grk "fell on Paul's neck" (an idiom, see BAGD 825 s.v. travchlo").
131sn (20:37) The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.
132tn (20:38) Or "pained."
133tn (20:38) Grk "by the word that he had said."
134tn (20:38) Grk "to see his face" (an idiom for seeing someone in person).
135tn (20:38) BAGD 709 s.v. propevmpw 1 has "they accompanied him to the ship Ac 20:38."
1tn (21:1) Grk "It happened that when." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
2sn (21:1) This marks the beginning of another "we" section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
3tn (21:1) BAGD 98 s.v. ajpospavw 3 has "pass. aj. ajpov tino" be parted fr. someone Ac 21:1"; but LSJ 218 gives several illustrations of this verb meaning "to tear or drag away from."
4tn (21:1) BAGD 53 s.v. ajnavgw 3, "as a nautical t.t. (aj. thVn nau'n put a ship to sea), mid. or pass. ajnavgesqai put out to sea."
5tn (21:1) BAGD 320 s.v. eujqudromevw has (of a ship) "run a straight course"; L&N 54.3 has "to sail a straight course, sail straight to."
6sn (21:1) Cos was an island in the Aegean Sea.
7sn (21:1) Rhodes was an island off the southwestern coast of Asia Minor.
8sn (21:1) Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).
9tn (21:2) Grk "and finding." The participle euJrovnte" (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun in the translation.
10sn (21:2) Phoenicia was the name of an area along the Mediterranean coast north of Palestine.
11tn (21:2) Grk "going aboard, we put out to sea." The participle ejpibavnte" (epibante") has been translated as a finite verb due to requirements of contemporary English style.
12tn (21:2) BAGD 53 s.v. ajnavgw 3, "as a nautical t.t. (aj. thVn nau'n put a ship to sea), mid. or pass. ajnavgesqai put out to sea."
13sn (21:3) Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
14sn (21:3) The expression left it behind on our port side here means "sailed past to the south of it" since the ship was sailing east.
15tn (21:3) BAGD 422 s.v. katevrcomai 1, "Of ships and those who sail in them, who `come down' fr. the `high seas': arrive, put in...e[i" ti at someth. a harbor 18:22; 21:3; 27:5."
16sn (21:3) Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.
17tn (21:4) BAGD 65 s.v. ajneurivskw has "look or search for (w. finding presupposed)...touV" maqhtav" Ac 21:4." The English verb "locate," when used in reference to persons, has the implication of both looking for and finding someone. The participle ajneurovnte" (aneuronte") has been taken temporally.
18tn (21:4) BAGD 124 s.v. aujtou', "adv. of place...there Ac 21:4."
19tn (21:4) The imperfect verb e[legon (elegon) has been taken iteratively.
20sn (21:4) Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: there was risk in going to Jerusalem, so he was urged not to go.
21tn (21:4) BAGD 289 s.v. ejpibaivnw places Ac 21:4 under 1, "go up or upon, mount, board...ploivw/...Ac 27:2. Abs. go on board, embark...21:1 D, 2.--So perh. also ej. eij" *Ierosovluma embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4." BAGD notes, however, "But this pass. may also belong to 2. set foot in." Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.
22tn (21:5) Grk "It happened that when." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
23tn (21:5) Grk "When our days were over." L&N 67.71 has "o{te deV ejgevneto hJma'" ejxartivsai taV" hJmevra" `when we brought that time to an end' or `when our time with them was over' Ac 21:5."
24tn (21:5) Grk "accompanying." Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle propempovntwn (propempontwn) translated as a finite verb.
25tn (21:5) Grk "city, and after." Because of the length of the Greek sentence, the conjunction kaiv (kai) is not translated here. Instead a new English sentence is begun.
26sn (21:5) On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.
27tn (21:6) BAGD 81 s.v. ajpaspavzomai has "take leave of, say farewell to tinav someone...ajphspasavmeqa ajllhvlou" we said farewell to one another Ac 21:6."
28sn (21:6) These words are part of v. 5 in the standard critical Greek text.
29tn (21:6) Grk "and." Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and kaiv (kai) has been translated as "then" to indicate the logical sequence.
30tn (21:6) Grk "to their own"; the word "homes" is implied.
31sn (21:7) Tyre was a city and seaport on the coast of Phoenicia.
32sn (21:7) Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.
33tn (21:8) Grk "On the next day leaving, we came." The participle ejxelqovnte" (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.
34sn (21:8) Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was another 40 mi (65 km).
35tn (21:8) Grk "and entering...we stayed." The participle eijselqovnte" (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.
36sn (21:8) Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).
37tn (21:9) Grk "virgin." While the term parqevno" (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip's daughters were not married (L&N 9.39).
38sn (21:9) This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).
39tn (21:10) BAGD 689 s.v. poluv" II.1.a has ejpiV hJmevra" pleivou" for a (large) number of days, for many days...Ac 13:31.--21:10; 24:17; 25:14; 27:20."
40sn (21:10) Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.
41tn (21:11) Grk "And coming." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here. The participle ejlqwvn (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
42tn (21:11) Grk "and taking." This kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle a[ra" (aras) has been translated as a finite verb due to requirements of contemporary English style.
43sn (21:11) The belt was a band or sash used to keep money as well as to gird up the tunic (BAGD 341 s.v. zwvnh).
44tn (21:11) The participle dhvsa" (dhsas) has been translated as a finite verb due to requirements of contemporary English style.
45tn (21:11) The words "with it" are not in the Greek text, but are implied.
46tn (21:11) Grk "and will deliver him over into the hands of" (a Semitic idiom).
sn (21:11) The Jews...will tie up...and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).
47tn (21:12) Or "the people there."
48tn (21:13) BAGD 93 s.v. ajpokrivnomai 1, "answer, reply."
49tn (21:13) The term translated "breaking" as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BAGD 790 s.v. sunqruvptw).
50tn (21:13) L&N 18.13 has "to tie objects together--`to tie, to tie together, to tie up.'" The verb devw (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul's belt.
51tn (21:14) The participle peiqomevnou (peiqomenou) in this genitive absolute construction has been translated as a causal circumstantial participle.
52tn (21:14) Grk "we became silent, saying."
53sn (21:14) "The Lord's will be done." Since no one knew exactly what would happen, the matter was left in the Lord's hands.
54tn (21:15) Or "we made preparations."
55tn (21:15) Grk "were going up"; the imperfect verb ajnebaivnomen (anebainomen) has been translated as an ingressive imperfect.
sn (21:15) In colloquial speech Jerusalem was always said to be "up" from any other location in Palestine. The group probably covered the 65 mi (105 km) in two days using horses. Their arrival in Jerusalem marked the end of Paul's third missionary journey.
56sn (21:16) Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
57tn (21:16) Grk "to Mnason..."; the words "the house of" are not in the Greek text, but are implied by the verb xenisqw'men (xenisqwmen).
58tn (21:16) Or perhaps, "Mnason of Cyprus, one of the original disciples." BAGD 111 s.v. ajrcai'o" has "aj. maqhthv" a disciple of long standing (perh. original disc.) Ac 21:16."
59tn (21:17) Or "warmly" (see BAGD 116 s.v. ajsmevnw").
60tn (21:18) BAGD 613 s.v. paragivnomai 1 has "come, arrive, be present."
sn (21:18) All the elders were there. This meeting shows how the Jerusalem church still regarded Paul and his mission with favor, but also with some concerns because of the rumors circulating about his actions.
61tn (21:19) Grk "he"; the referent (Paul) has been specified in the translation for clarity.
62tn (21:19) Or "to report," "to describe." The imperfect verb ejxhgei'to (exhgeito) has been translated as an ingressive imperfect.
63tn (21:19) BAGD 232 s.v. ei|" 5.e has "kaq* e{n one after the other (hence toV kaq* e{n `a detailed list': PLille 11, 8 [III BC]; PTebt. 47, 34; 332, 16) J 21:25. For this kaqJ e{n e{kaston...Ac 21:19."
64sn (21:19) Note how Paul credited God with the success of his ministry.
65tn (21:20) Or "glorified."
66tn (21:20) Grk "how many thousands there are among the Jews."
sn (21:20) How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.
67tn (21:20) Or "are all zealous for the law." BAGD 338 s.v. zhlwthv" 1.a.b, "of the thing...tou' novmou an ardent observer of the law Ac 21:20."
68sn (21:20) That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).
69tn (21:21) BAGD 406 s.v. katav II.1.a has "touV" k. taV e[qnh *Ioudaivou" the Jews (dispersed) among the heathen 21:21." The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.
70tn (21:21) Or "to forsake," "to rebel against." BAGD 98 s.v. ajpostasiva has "ajpostasivan didavskei" ajpoV Mwu>sevw" you teach (Jews) to abandon Moses Ac 21:21."
sn (21:21) The charge that Paul was teaching Jews in the Diaspora to abandon Moses was different from the issue faced in Acts 15, where the question was whether Gentiles needed to become like Jews first in order to become Christians. The issue also appears in Acts 24:5-6, 13-21; 25:8.
71sn (21:21) That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.
72tn (21:21) Grk "or walk."
73tn (21:22) L&N 71.16 has "pertaining to being in every respect certain--`certainly, really, doubtless, no doubt.'...`they will no doubt hear that you have come' Ac 21:22."
74tn (21:23) Grk "do this that."
75tn (21:23) Grk "There are four men here."
76tn (21:23) L&N 33.469 has "`there are four men here who have taken a vow' or `we have four men who...' Ac 21:23."
77tn (21:23) On the term for "vow," see BAGD 329 s.v. eujxhv 2.
78sn (21:24) That is, undergo ritual cleansing. Paul's cleansing would be necessary because of his travels in "unclean" Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a "law-free" mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).
79tn (21:24) L&N 57.146 has "dapavnhson ejp* aujtoi'" `pay their expenses' Ac 21:24."
80tn (21:24) The future middle indicative has causative force here. BAGD 549 s.v. xuravw has "mid. have oneself shaved (cf. Bl-D. §317; Rob. 809) thVn kefalhvn have one's head shaved...Ac 21:24."
sn (21:24) Having their heads shaved probably involved ending a voluntary Nazarite vow (Num 6:14-15).
81tn (21:24) Grk "and." Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and kaiv (kai) has been translated as "then" to indicate the logical sequence.
82tn (21:24) The verb here describes a report or some type of information (BAGD 423 s.v. kathcevw 1).
83tn (21:24) Grk "adhere to the keeping of the law." L&N 41.12 has "stoicevw: to live in conformity with some presumed standard or set of customs--`to live, to behave in accordance with.'"
84sn (21:24) The law refers to the law of Moses.
85tn (21:25) L&N 13.154 has "`having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality' Ac 21:25."
sn (21:25) Having decided refers here to the decision of the Jerusalem council (Acts 15:6-21). Mention of this previous decision reminds the reader that the issue here is somewhat different: it is not whether Gentiles must first become Jews before they can become Christians (as in Acts 15), but whether Jews who become Christians should retain their Jewish practices. Sensitivity to this issue would suggest that Jewish Christians and Gentile Christians might engage in different practices.
86tn (21:25) This is a different Greek word than the one used in Acts 15:20, 29. BAGD 868 s.v. fulavssw 2.a has "(be on one's) guard against, look out for, avoid w. acc. of the pers. or thing avoided...Ac 21:25." The Greek word used in Acts 15:20, 29 is ajpevcw (apecw). The difference in meaning, although slight, has been maintained in the translation.
87tn (21:25) Although BAGD 221 s.v. eijdwlovquto" gives the meaning "meat offered to an idol," as L&N 5.15 points out, there is no specific semantic component in the word that means "meat." The stem meaning "sacrifice" (referring to an animal sacrificially killed) implies meat.
88sn (21:25) 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 blood).
89tn (21:26) BAGD 334 s.v. e[cw III.3 has "of time: immediately following...th'/ ej. ...on the next day Lk 13:33; Ac 20:15; w. hJmevra/ added...21:26."
90tn (21:26) That is, after he had undergone ritual cleansing. The aorist passive participle aJgnisqeiv" (Jagnisqei") has been taken temporally of antecedent action.
91tn (21:26) Grk "entered the temple, giving notice." The participle diaggevllwn (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.
92sn (21:26) The days of purification refers to the days of ritual cleansing.
93tn (21:26) Grk "until" (BAGD 335 s.v. e{w" II.1.b), but since in English it is somewhat awkward to say "the completion of the days of purification, until the sacrifice would be offered," the temporal clause was translated "when the sacrifice would be offered." The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.
94tn (21:26) Grk "for each one."
95tn (21:27) BAGD 792 s.v. suntelevw 1 has "Of time come to an end, be over...Ac 21:27."
96sn (21:27) Asia in the NT is always 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. Note how there is a sense of Paul being pursued from a distance. These Jews may well have been from Ephesus, since they recognized Trophimus the Ephesian (v. 29).
97tn (21:27) Grk "in the temple." See the note on the word "temple" in v. 28.
98tn (21:27) Or "threw the whole crowd into consternation." L&N 25.221 has "sunevceon pavnta toVn o[clon `they threw the whole crowd into consternation' Ac 21:27. It is also possible to render the expression in Ac 21:27 as `they stirred up the whole crowd.'"
99tn (21:27) Grk "and laid hands on."
100sn (21:28) The law refers to the law of Moses.
101tn (21:28) Grk "this place."
sn (21:28) This sanctuary refers to the temple. The charges were not new, but were similar to those made against Stephen (Acts 6:14) and Jesus (Luke 23:2).
102tn (21:28) BAGD 316 s.v. e[ti 2.b has "e[. deV kaiv furthermore...and oft. e[. te kaiv...Lk 14:26; Ac 21:28." This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
103tn (21:28) Grk "into the temple." The specific reference is to the Court of the Sons of Israel (see the note following the term "unclean" at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase "the inner courts of the temple" has been used in the translation.
104tn (21:28) Or "and has defiled this holy place."
sn (21:28) Has brought Greeks...unclean. Note how the issue is both religious and ethnic, showing a different attitude by the Jews. A Gentile was not permitted to enter the inner temple precincts (contrast Eph 2:11-22). According to Josephus (Ant. 15.11.5 [15.417]; J. W. 5.5.2 [5.193], cf. 5.5.6 [5.227]), the inner temple courts (the Court of the Women, the Court of the Sons of Israel, and the Court of the Priests) were raised slightly above the level of the Court of the Gentiles and were surrounded by a wall about 5 ft (1.5 m) high. Notices in both Greek and Latin (two of which have been discovered) warned that any Gentiles who ventured into the inner courts would be responsible for their own deaths. See also Philo, Embassy 31 (212). In m. Middot 2:3 this wall was called "soreq" and according to m. Sanhedrin 9:6 the stranger who trespassed beyond the soreq would die by the hand of God.
105tn (21:29) Grk "whom."
106tn (21:29) On the phrase "inner temple courts" see the note on the word "temple" in v. 28.
sn (21:29) This is a parenthetical note by the author. The note explains the cause of the charge and also notes that it was false.
107tn (21:30) On this term see BAGD 432 s.v. kinevw 2.b.
108tn (21:30) Or "the people formed a mob." BAGD 785 s.v. sundromhv has "running together, forming of a mob...ejgevneto s. tou' laou' the people rushed together Ac 21:30."
109tn (21:30) Grk "and seizing." The participle ejpilabovmenoi (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and kaiv (kai) has not been translated here.
110tn (21:30) Grk "out of the temple." See the note on the word "temple" in v. 28.
111tn (21:31) Grk "seeking."
112tn (21:31) Or "information" (originally concerning a crime, BAGD 854 s.v. favsi").
113tn (21:31) Grk "went up"; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.
114tn (21:31) Grk "the chiliarch" (an officer in command of a thousand soldiers). In Greek the term cilivarco" (ciliarco") literally described the "commander of a thousand," but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.
115sn (21:31) A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.
116tn (21:31) BAGD 775 s.v. sugcevw has "Pass. be in confusion...o{lh sugcuvnnetai *Ierousalhvm 21:31."
117tn (21:32) Grk "who." Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun ("who") was translated as a pronoun ("he") and a new sentence was begun here in the translation.
118tn (21:32) Grk "taking...ran down." The participle katevdramen (katedramen) has been translated as a finite verb due to requirements of contemporary English style.
119sn (21:32) .See the note on the word centurion in 10:1.
120tn (21:32) Grk "to them"; the referent (the crowd) has been specified in the translation for clarity.
121tn (21:32) Grk "seeing." The participle ijdovnte" (idonte") has been taken temporally.
122tn (21:32) Grk "the chiliarch" (an officer in command of a thousand soldiers). See note on the term "commanding officer" in v. 31.
123sn (21:32) The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.
124tn (21:33) Grk "the chiliarch" (an officer in command of a thousand soldiers). See note on the term "commanding officer" in v. 31.
125tn (21:33) Grk "seized."
126tn (21:33) The two chains would be something like handcuffs (BAGD 41 s.v. a{lusi" and compare Acts 28:20).
127tn (21:33) Grk "and he." Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and kaiv (kai) has been replaced with a semicolon. "Then" has been supplied after "he" to clarify the logical sequence.
128tn (21:33) Grk "and what it is"; this has been simplified to "what."
129tn (21:34) L&N 33.77 has "a[lloi deV a[llo ti ejpefwvnoun ejn tw'/ o[clw/ `some in the crowd shouted one thing; others, something else' Ac 21:34."
130tn (21:34) Grk "he"; the referent (the commanding officer) has been specified in the translation for clarity.
131tn (21:34) This genitive absolute construction has been translated temporally; it could also be taken causally: "and since the commanding officer was unable to find out the truth."
132tn (21:34) Or "find out what had happened"; Grk "the certainty" (BAGD 119 s.v. ajsfalhv" 1.b).
133tn (21:34) Or "clamor," "uproar" (BAGD 363 s.v. qovrubo" 3.b).
134tn (21:34) Grk "him"; the referent (Paul) has been specified in the translation for clarity.
135tn (21:34) Or "the headquarters." BAGD 625 s.v. parembolhv 2 has "of the barracks or headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32."
136tn (21:35) Grk "he"; the referent (Paul) has been specified in the translation for clarity.
137sn (21:35) Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.
138tn (21:35) This refers to mob violence (BAGD 140 s.v. biva 1.b).
139tn (21:36) Grk "the multitude of people." While plh'qo" (plhqo") is articular, it is translated "a crowd" since it was probably a subset of the larger mob that gathered in v. 30.
140tn (21:36) The word "them" 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.
141tn (21:37) Or "the headquarters." BAGD 625 s.v. parembolhv 2 has "of the barracks or headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32."
142tn (21:37) Grk "says" (a historical present).
143tn (21:37) Grk "the chiliarch" (an officer in command of a thousand soldiers) See note on the term "commanding officer" in v. 31.
144tn (21:37) Grk "Is it permitted for me to say" (an idiom).
145tn (21:37) Grk "He"; the referent (the officer) has been specified in the translation for clarity.
146tn (21:37) Grk "said."
147sn (21:37) "Do you know Greek?" Paul as an educated rabbi was bilingual. Paul's request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.
148tn (21:38) L&N 39.41 has "oujk a[ra suV ei\ oJ Aijguvptio" oJ proV touvtwn tw'n hJmerw'n ajnastatwvsa" `then you are not that Egyptian who some time ago started a rebellion' Ac 21:38."
149tn (21:38) Grk "of the Sicarii."
sn (21:38) The term `Assassins' is found several times in the writings of Josephus (J. W. 2.13.3 [2.254-57]; Ant. 20.8.10 [20.186]). It was the name of the most fanatical group among the Jewish nationalists, very hostile to Rome, who did not hesitate to assassinate their political opponents. They were named Sicarii in Latin after their weapon of choice, the short dagger or sicarius which could be easily hidden under one's clothing. In effect, the officer who arrested Paul had thought he was dealing with a terrorist.
150tn (21:38) Or "desert."
151tn (21:38) Grk "before these days."
152tn (21:39) Grk "said."
153tn (21:39) Grk "a Jewish man."
154tn (21:39) Grk "of a not insignificant city." The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BAGD s.v. a[shmo" 2).
155tn (21:39) Grk "I beg you."
156tn (21:40) The referent (the commanding officer) has been supplied here in the translation for clarity.
157tn (21:40) Grk "Giving him permission." The participle ejpitrevyanto" (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.
158tn (21:40) Grk "standing." The participle eJstwv" (Jestws) has been translated as a finite verb due to requirements of contemporary English style.
159tn (21:40) Or "motioned."
160tn (21:40) genomevnh" (genomenhs) has been taken temporally. BAGD 749 s.v. sighv has "pollh'" sigh'" genomevnh" when they had become silent Ac 21:40."
161tn (21:40) Or "speaking out to." L&N 33.27 has "to address an audience, with possible emphasis upon loudness--`to address, to speak out to.' pollh'" dev sigh'" genomevnh" prosefwvnhsen th'/ *Ebraivdi dialevktw/ `when they were quiet, he addressed them in Hebrew' Ac 21:40."
162tn (21:40) Grk "in the Hebrew dialect, saying." This refers to the Aramaic spoken in Palestine in the 1st century (BAGD 213 s.v. &Ebrai?"). The participle levgwn (legwn) is redundant in English and has not been translated.
1sn (22:1) Listen to my defense. This is the first of several speeches Paul would make in his own defense: Acts 24:10ff.; 25:8, 16; and 26:1ff. For the use of such a speech ("apologia") in Greek, see Josephus, Ag. Ap. 2.15 [2.147]; Wis 6:10.
2tn (22:1) The adverb nuniv (nuni, "now") is connected with the phrase th'" proV" uJma'" nuniV ajpologiva" (th" pro" Juma" nuni apologia") rather than the verb ajkouvsate (akousate), and the entire construction (prepositional phrase plus adverb) is in first attributive position and thus translated into English by a relative clause.
3tn (22:2) ajkouvsante" (akousante") has been taken temporally.
4tn (22:2) Or "spoke out to." L&N 33.27 has "to address an audience, with possible emphasis upon loudness--`to address, to speak out to.' pollh'" dev sigh'" genomevnh" prosefwvnhsen th'/ *Ebraivdi dialevktw/ `when they were quiet, he addressed them in Hebrew' Ac 21:40."
5tn (22:2) Grk "in the Hebrew language." See the note on "Aramaic" in 21:40.
6tn (22:2) BAGD 489 s.v. ma'llon 1 "Abs. m. can mean to a greater degree than before, even more, now more than ever Lk 5:15; Jn 5:18; 19:8; Ac 5:14; 22:2; 2 Cor 7:7."
7tn (22:2) BAGD 349 s.v. hJsuciva 2 has "parevcein hJsucivan be quiet, silent (cf. Jos., Ant. 5, 235) Ac 22:2."
sn (22:2) This is best taken as a parenthetical note by the author.
8tn (22:2) Grk "and." Since this represents a continuation of the speech begun in v. 1, kaiv (kai) has been translated as "then" to indicate the logical sequence.
9tn (22:3) Grk "a Jewish man."
10tn (22:3) BAGD 62 s.v. ajnatrevfw 2 has "of mental and spiritual nurture bring up, rear, train...ajnateqrammevno" ejn t. povlei thuvth/ 22:3."
11tn (22:3) Or "with precision." Although often translated "strictly" this can be misunderstood for "solely" in English. BAGD 33 s.v. ajkrivbeia gives the meaning as "exactness." To avoid the potential misunderstanding the translation "with strictness" is used, although it is slightly more awkward than "strictly."
12tn (22:3) Grk "strictly at the feet of" (an idiom).
13tn (22:3) Or "brought up in this city under Gamaliel, educated with strictness..." The phrase paraV touV" povda" GamalihVl (para tou" poda" Gamalihl) could be understood with what precedes or with what follows. The punctuation of UBS4 and NA27, which place a comma after tauvth/ (tauth), has been followed in the translation.
sn (22:3) Gamaliel was a famous Jewish scholar and teacher mentioned in Acts 5:34 and 22:3. He had a grandson of the same name and is referred to as "Gamaliel the Elder" to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.
14tn (22:3) Or "our forefathers."
15tn (22:3) Grk "ancestors, being." The participle uJpavrcwn (Juparcwn) has been translated as a finite verb due to requirements of contemporary English style.
16tn (22:3) BAGD 338 s.v. zhlwthv" 1.a.a, "of the pers. ...z. tou' qeou' one who is zealous for God Ac 22:3."
17tn (22:4) Grk "who." Because of the length and complexity of the Greek sentence, the relative pronoun ("who") was translated by the first person pronoun ("I") and a new sentence begun in the translation.
18sn (22:4) That is, persecuted the Christian movement (Christianity). The Way is also used as a description of the Christian faith in Acts 9:2; 18:25-26; 19:9, 23; 24:14, 22).
19tn (22:4) BAGD 350 s.v. qavnato" 1.a has "diwvkein a[cri qanavtou persecute even to the death Ac 22:4."
20tn (22:4) Grk "binding." See Acts 8:3.
21tn (22:4) BAGD 614-15 s.v. paradivdwmi 1.b has "W. local eij"...eij" fulakhvn put in prison Ac 8:3; cf. 22:4."
22tn (22:5) That is, the whole Sanhedrin. BAGD 699 s.v. presbutevrion 1 states, "council of elders--1. of the highest Jewish council in Jerusalem, in our lit. usu. called sunevdrion...oJ ajrciereuv" kaiV pa'n toV pr. Ac 22:5."
23tn (22:5) Grk "from whom." Because of the length and complexity of the Greek sentence, the relative pronoun ("whom") was translated by the third person plural pronoun ("them") and a new sentence begun in the translation.
24tn (22:5) Grk "receiving." The participle dexavmeno" (dexameno") has been translated as a finite verb due to requirements of contemporary English style.
25tn (22:5) Grk "letters to the brothers, [and] I was going to Damascus." Such a translation, however, might be confusing since the term "brother" is frequently used of a fellow Christian. In this context, Paul is speaking about fellow Jews.
26tn (22:5) Grk "even there and bring..." or "there and even bring..." The ascensive kaiv (kai) shows that Paul was fervent in his zeal against Christians, but it is difficult to translate for it really belongs with the entire idea of arresting and bringing back the prisoners.
27tn (22:5) BAGD 177 s.v. devw 1.b has "dedemevnon a[gein tinav bring someone as prisoner...Ac 9:2, 21; 22:5."
28tn (22:5) Grk "I was going...to bring even those who were there to Jerusalem as prisoners that they might be punished."
29tn (22:6) Grk "It happened that as." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
30tn (22:6) Grk "going and nearing Damascus."
sn (22:6) En route and near Damascus. This is the first retelling of Paul's Damascus Road experience in Acts (cf. Acts 9:1-9; the second retelling is in Acts 26:9-20).
31tn (22:6) BAGD 374 s.v. iJkanov" 1.a has "fw'" a very bright light Ac 22:6."
32tn (22:6) Or "from the sky" (the same Greek word means both "heaven" and "sky").
33tn (22:6) Or "shone."
34tn (22:7) This is a continuation of the same sentence in Greek using the connective tev (te), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. To indicate the logical sequence for the modern English reader, tev was translated as "then."
35tn (22:9) Grk "did not hear" (but see Acts 9:7). BAGD 32 s.v. ajdouvw 7 has "W. acc. toVn novmon understand the law Gal 4:21; perh. Ac 22:9; 26:14...belong here." If the word has this sense here, then a metonymy is present, since the lack of effect is put for a failure to appreciate what was heard.
36tn (22:10) Grk "So I said."
37tn (22:10) Grk "Getting up." The participle ajnastav" (anasta") is a circumstantial participle of attendant circumstance and has been translated as a finite verb.
38tn (22:10) Grk "about all things."
39tn (22:10) Or "assigned," "ordered." BAGD 806 s.v. tavssw 2.a has "act. and pass., foll. by acc. w. inf. ...periV pavntwn w|n tevtaktaiv soi poih'sai concerning everything that you have been ordered to do 22:10." There is an allusion to a divine call and commission here.
40tn (22:11) BAGD 87 s.v. ajpov V.1 has "oujk ejnevblepon ajpoV th'" dovxh" tou' fwtov" I could not see because of the brilliance of the light Ac 22:11."
41tn (22:11) Or "brightness"; Grk "glory."
42tn (22:11) Grk "by" (uJpov, Jupo), but this would be too awkward in English following the previous "by."
43tn (22:12) Grk "a certain Ananias."
44sn (22:12) The law refers to the law of Moses.
45tn (22:12) BAGD 424 s.v. katoikevw 1.a translates this present participle "uJpV pavntwn tw'n (sc. ejkei') katoikouvntwn *Ioudaivwn by all the Jews who live there Ac 22:12."
46tn (22:13) Grk "coming." The participle ejlqwvn (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
47tn (22:13) Grk "coming to me and standing beside [me] said to me." The participle ejpistav" (epistas) has been translated as a finite verb due to requirements of contemporary English style.
48tn (22:13) Grk "Brother Saul, look up" (here an idiom for regaining one's sight). BAGD 50 s.v. ajnablevpw places this usage under 1, "look up Ac 22:13a. W. eij" aujtovn to show the direction of the glance...13b; but perh. this vs. belongs under 2a." BAGD s.v. 2.a.a states, "of blind persons, who were formerly able to see, regain sight." The problem for the translator is deciding between the literal and the idiomatic usage and at the same time attempting to retain the wordplay in Acts 22:13: "[Ananias] said to me, `Look up!' and at that very moment I looked up to him." The assumption of the command is that the effort to look up will be worth it (through the regaining of sight).
49tn (22:13) Grk "hour," but w{ra (Jwra) is often used for indefinite short periods of time [so BAGD 896 s.v. w{ra 2.b, aujth'/ th'/ w{ra/ at that very time, at once, instantly...Lk 2:38, 24:33; Ac 16:18; 22:13]. A comparison with the account in Acts 9:18 indicates that this is clearly the meaning here.
50tn (22:13) Grk "I looked up to him."
51tn (22:14) Or "forefathers"; Grk "fathers."
sn (22:14) The expression God of our ancestors is a description of the God of Israel. The God of promise was at work again.
52tn (22:14) L&N 30.89 has "`to choose in advance, to select beforehand, to designate in advance'...`the God of our ancestors has already chosen you to know his will' Ac 22:14."
53tn (22:14) Grk "and to see." This kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
54sn (22:14) The Righteous One is a reference to Jesus Christ (Acts 3:14).
55tn (22:14) Or "a solemn declaration"; Grk "a voice." BAGD 871 s.v. fwnhv 2.c states, "that which the voice gives expression to call, cry, outcry, loud or solemn declaration (... = order, command)...Cf. 22:14; 24:21."
56tn (22:15) Or "a witness to him."
sn (22:15) You will be his witness. See Acts 1:8; 13:31. The following reference to all people stresses all nationalities (Eph 3:7-9; Acts 9:15). Note also v. 21.
57tn (22:15) Grk "all men," but this is a generic use of a[nqrwpo" (anqrwpo").
58tn (22:16) L&N 67.121 has "to extend time unduly, with the implication of lack of decision--`to wait, to delay.' nu'n tiv mevllei"... ajnastaV" bavptisai `what are you waiting for? Get up and be baptized' Ac 22:16."
59tn (22:16) Grk "getting up." The participle ajnastav" (anasta") is a circumstantial participle of attendant circumstance and has been translated as a finite verb.
60sn (22:16) The expression have your sins washed away means "have your sins purified" (the washing is figurative).
61sn (22:16) The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:21.
62tn (22:17) Grk "It happened to me that." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
63tn (22:17) BAGD 245 s.v. ejdstasi" 2 has genevsqai ejn ejkstavsei fall into a trance Ac 22:17."
64tn (22:18) Or "Jesus"; Grk "him." The referent (the Lord, cf. v. 19) has been specified in the translation for clarity.
65tn (22:19) Grk "And I said." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai, in kagwv [kagw]) is not translated here.
66tn (22:19) For the distributive sense of the expression kataV taV" sunagwgav" (kata ta" sunagwga") BAGD 406 s.v. katav II.1.d has "as a distributive...kat* oijkian (oi\kon) in the various houses...Ac 2:46b; 5:42. Likew. the pl. ...kataV taV" sunagwgav" 22:19." See also L&N 37.114.
sn (22:19) See the note on synagogue in 6:9.
67sn (22:20) Now Paul referred to Stephen as your witness, and he himself had also become a witness. The reversal was now complete; the opponent had now become a proponent.
68sn (22:20) When the blood of your witness Stephen was shed means "when your witness Stephen was murdered."
69tn (22:20) Grk "and approving." This kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
70tn (22:20) Or "outer garments."
sn (22:20) The cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (in this case for throwing stones).
71tn (22:20) Or "who were putting him to death." For the translation of ajnairouvntwn (anairountwn) as "putting to death" see BAGD 55 s.v. ajnairevw 1.a.
72tn (22:21) Grk "And." Since this represents a response to Paul's reply in v. 19, kaiv (kai) has been translated as "then" to indicate the logical sequence.
73tn (22:22) Grk "They were listening"; the referent (the crowd) has been specified in the translation for clarity.
74tn (22:22) Grk "until this word."
sn (22:22) Until he said this. Note it is the mention of Paul's mission to the Gentiles with its implication of ethnic openness that is so disturbing to the audience.
75tn (22:22) Grk "And." To indicate the logical sequence, kaiv (kai) has been translated as "then" here.
76tn (22:22) Grk "and said."
77tn (22:22) Grk "this one."
78tn (22:22) BAGD 389 s.v. kaqhvkw has "Usu. impers. kaqhvkei it comes (to someone), it is proper, it is fitting...foll. by acc. and inf....ouj kaqh'ken aujtoVn zh'n he should not be allowed to live Ac 22:22."
79tn (22:23) The participle kraugazovntwn (kraugazontwn) has been translated temporally.
80tn (22:23) Or "outer garments."
sn (22:23) Their cloaks. The outer garment, or cloak, was taken off and laid aside to leave the arms free (perhaps in this case as preparation for throwing stones).
81sn (22:23) The crowd's act of tossing dust in the air indicated they had heard something disturbing and offensive. This may have been a symbolic gesture, indicating Paul's words deserved to be thrown to the wind, or it may have simply resulted from the fact they had nothing else to throw at him at the moment.
82tn (22:24) Grk "the chiliarch" (an officer in command of a thousand soldiers). In Greek the term cilivarco" (ciliarco") literally described the "commander of a thousand," but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.
83tn (22:24) Grk "him"; the referent (Paul) has been specified in the translation for clarity.
84tn (22:24) Or "the headquarters." BAGD 625 s.v. parembolhv 2 has "of the barracks or headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32."
85tn (22:24) Grk "into the barracks, saying." This is a continuation of the same sentence in Greek using the participle ei[pa" (eipas), but due to the length and complexity of the Greek sentence a new sentence was begun in the translation here. The direct object "them" has been supplied; it is understood in Greek.
86tn (22:24) Grk "him"; the referent (Paul) has been specified in the translation for clarity.
87sn (22:24) To interrogate Paul by beating him with a lash. Under the Roman legal system it was customary to use physical torture to extract confessions or other information from prisoners who were not Roman citizens and who were charged with various crimes, especially treason or sedition. The lashing would be done with a whip of leather thongs with pieces of metal or bone attached to the ends.
88tn (22:24) Grk "they"; the referent (the crowd) has been specified in the translation for clarity.
89tn (22:24) Grk "him"; the referent (Paul) has been specified in the translation for clarity.
90tn (22:25) Grk "for the thongs" (of which the lash was made). Although often translated as a dative of means ("with thongs"), referring to thongs used to tie the victim to the whipping post, BAGD 376 s.v. iJmav" states, "It is better taken as a dat. of purpose for the thongs, in which case oiJ iJmavnte" = whips (Posidonius: 87 fgm. 5 jac.; Poxy. 1186, 2 thVn diaV tw'n iJmavntwn aijkeivan. --Antiphanes 74, 8, Demosth. 19, 197 and Artem. 1, 70 use the sing. in this way)."
91sn (22:25) .See the note on the word centurion in 10:1.
92tn (22:25) The word "citizen" is supplied here for emphasis and clarity.
93tn (22:25) Or "a Roman citizen and uncondemned." BAGD 29 s.v. ajkatavkrito" has "uncondemned, without a proper trial" for this usage.
sn (22:25) The fact that Paul was a Roman citizen protected him from being tortured to extract information; such protections were guaranteed by the Porcian and Julian law codes. In addition, the fact Paul had not been tried exempted him from punishment.
94sn (22:26) .See the note on the word centurion in 10:1.
95tn (22:26) The word "this" 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.
96tn (22:26) Grk "the chiliarch" (an officer in command of a thousand soldiers). See note on the term "commanding officer" in v. 24.
97tn (22:26) The word "it" 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.
98tn (22:26) Or perhaps, "What do you intend to do?" Although BAGD 501 s.v. mevllw 1.c.a lists this phrase under the category "be about to, be on the point of," it is possible it belongs under 1.c.g, "denoting an intended action: intend, propose, have in mind...tiv mevllei" poiei'n."
99tn (22:26) The word "citizen" is supplied here for emphasis and clarity.
100tn (22:27) Grk "the chiliarch" (an officer in command of a thousand soldiers). See note on the term "commanding officer" in v. 24.
101tn (22:27) Grk "and said to."
102tn (22:27) Grk "him"; the referent (Paul) has been specified in the translation for clarity.
103tn (22:27) The word "citizen" is supplied here for emphasis and clarity.
104tn (22:27) Grk "He said."
105tn (22:28) Grk "the chiliarch" (an officer in command of a thousand soldiers). See note on the term "commanding officer" in v. 24.
106sn (22:28) Sometimes Roman citizenship was purchased through a bribe (Dio Cassius, Roman History 60.17.4-9). That may well have been the case here.
107tn (22:28) BAGD 393 s.v. kaiv II.2 has "ascensive: even...Ac 5:39; 22:28."
108tn (22:28) The word "citizen" is supplied here for emphasis and clarity.
sn (22:28) Paul's reference to being born a citizen suggests he inherited his Roman citizenship from his family.
109tn (22:28) Grk "Paul said." This phrase has been placed at the end of the sentence in the translation for stylistic reasons.
110tn (22:29) BAGD 127 s.v. ajfivsthmi 2.b has "keep away...ajpov tino"... Lk 4:13; Ac 5:38; 2 Cor 12:8; cf. Ac 22:29." In context, the point would seem to be not that the interrogators departed or withdrew, but that they held back from continuing the flogging.
111tn (22:29) Grk "the chiliarch" (an officer in command of a thousand soldiers). See note on the term "commanding officer" in v. 24.
112tn (22:29) Grk "he"; the referent (Paul) has been specified in the translation for clarity.
113tn (22:29) This is a present tense (ejstin, estin) retained in indirect discourse. It must be translated as a past tense in contemporary English.
114tn (22:29) The word "citizen" is supplied here for emphasis and clarity.
115sn (22:29) Tied him up. Perhaps a reference to the chains in Acts 21:33, or the preparations for the lashing in Acts 22:25. A trial would now be needed to resolve the matter. The Roman authorities' hesitation to render a judgment in the case occurs repeatedly: Acts 22:30; 23:28-29; 24:22; 25:20, 26-27. The legal process begun here would take the rest of Acts and will be unresolved at the end. The process itself took four years of Paul's life.
116tn (22:30) Grk "he"; the referent (the commanding officer) has been supplied here in the translation for clarity.
117tn (22:30) Grk "the certainty, why." BAGD 119 s.v. ajsfalhv" 1.b has "toV aj. the certainty = the truth...i{na toV aj. ejpignw' ) gnw'nai 21:34; 22:30."
118tn (22:30) Grk "he"; the referent (Paul) has been specified in the translation for clarity.
119tn (22:30) Grk "the whole Sanhedrin" (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
120tn (22:30) Grk "and bringing." The participle katagagwvn (katagagwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and kaiv (kai) has been translated as "then" to clarify the logical sequence.
1tn (23:1) Grk "Paul, looking directly at the council, said." The participle ajtenivsa" (atenisa") is translated as a finite verb due to requirements of contemporary English style.
2tn (23:1) Grk "the Sanhedrin" (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
3tn (23:1) BAGD 686 s.v. politeuvomai 3 has "W. a double dat. suneidhvsei ajgaqh'/ pepolivteumai tw'/ qew'/ I have lived my life with a clear conscience before God Ac 23:1."
4tn (23:2) Grk "and" (dev, de); the phrase "at that" has been used in the translation to clarify the cause and effect relationship.
5tn (23:2) BAGD 628 s.v. parivsthmi 2.b.a has "oiJ parestw'te" aujtw'/ those standing near him Ac 23:2."
6tn (23:2) Grk "him"; the referent (Paul) has been specified in the translation for clarity.
7tn (23:2) Or "hit" (`strike' maintains the wordplay with the following verse). The action was probably designed to indicate a rejection of Paul's claim to a clear conscience in the previous verse.
8sn (23:3) You whitewashed wall. This was an idiom for hypocrisy--just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (L&N 88.234; see also BAGD 821 s.v. toi'co"). Paul was claiming that the man's response was two-faced (Ezek 13:10-16; Matt 23:27-28). See also Deut 28:22.
9tn (23:3) Grk "And do." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
10tn (23:3) The law refers to the law of Moses.
11tn (23:3) BAGD 621 s.v. paranomevw has "paranomw'n keleuvei" in violation of the law you order Ac 23:3."
sn (23:3) In violation of the law. Paul was claiming that punishment was given before the examination was complete (m. Sanhedrin 3:6-8). Luke's noting of this detail shows how quickly the leadership moved to react against Paul.
12tn (23:4) The word "him" is not in the Greek text but is implied.
13tn (23:4) L&N 33.393 has for loidorevw (loidorew) "to speak in a highly insulting manner--`to slander, to insult strongly, slander, insult.'"
sn (23:4) Insult God's high priest. Paul was close to violation of the Mosaic law with his response, as the citation from Exod 22:28 in v. 5 makes clear.
14tn (23:5) Grk "said."
15tn (23:5) Or "know."
16sn (23:5) A quotation from Exod 22:28. This text defines a form of blasphemy. Paul, aware of the fact that he came close to crossing the line, backed off out of respect for the law.
17tn (23:6) BAGD 161 s.v. ginwvskw 4 has "perceive, notice, realize...w. o{ti foll....Ac 23:6."
18sn (23:6) See the note on Sadducees in 4:1.
19sn (23:6) See the note on Pharisee in 5:34.
20tn (23:6) Grk "the Sanhedrin" (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
21tn (23:6) That is, concerning the hope that the dead will be resurrected. Grk "concerning the hope and resurrection." BAGD 253 s.v. ejlpiv" 2.a states "Of the Jewish messianic hope Ac 23:6 (ej. kaiV ajnavstasi" for ej. th'" ajn. [obj. gen] like 2 Macc 3:29 ej. kaiV swthriva)." With an objective genitive construction, the resurrection of the dead would be the `object' of the hope.
22tn (23:7) The participle eijpovnto" (eiponto") is translated temporally.
23tn (23:7) Or "a dispute" (BAGD 764 s.v. stavsi").
24tn (23:7) Grk "there came about an argument." This has been simplified to "an argument began"
25tn (23:8) BAGD 47 s.v. ajmfovteroi 2 has "all, even when more than two are involved...Farisai'oi oJmologou'sin taV aj. believe in them all 23:8." On this belief see Josephus, J. W. 2.8.14 (2.163); Ant. 18.1.3 (18.14).
sn (23:8) This is a parenthetical note by the author.
26tn (23:9) Or "clamor" (BAGD 449 s.v. kraughv 1.a, "there arose a loud outcry," cf. Exod 12:30).
27tn (23:9) Or "and some scribes." See the note on the phrase "experts in the law" in 4:5.
28tn (23:9) Grk "standing up." The participle ajnastavnte" (anastante") has been translated as a finite verb due to requirements of contemporary English style.
29tn (23:9) Grk "protested strongly, saying." L&N 39.27 has "diamavcomai: to fight or contend with, involving severity and thoroughness--`to protest strongly, to contend with.'...`some scribes from the party of the Pharisees protested strongly' Ac 23:9." The participle levgonte" (legontes) is redundant and has not been translated.
30sn (23:9) "We find nothing wrong with this man." Here is another declaration of innocence. These leaders recognized the possibility that Paul might have the right to make his claim.
31tn (23:10) This genitive absolute construction with the participle ginomevnh" (ginomenhs) has been taken temporally (it could also be translated as causal).
32tn (23:10) Grk "the chiliarch" (an officer in command of a thousand soldiers). In Greek the term cilivarco" (ciliarco") literally described the "commander of a thousand," but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.
33tn (23:10) Grk "that Paul would be torn to pieces by them." BAGD 188 s.v. diaspavw has "of an angry mob mhV diaspasqh'/ oJ Pau'lo" uJp* aujtw'n that Paul would be torn in pieces by them Ac 23:10." The passive construction is somewhat awkward in English and has been converted to an equivalent active construction in the translation.
34tn (23:10) Normally this term means "army," but according to BAGD 770 s.v. stravteuma, "Of a smaller detachment of soldiers, sing. Ac 23:10, 27." In the plural it can be translated "troops," but it is singular here.
35tn (23:10) Or "to go down, grab him out of their midst."
36tn (23:10) Or "the headquarters." BAGD 625 s.v. parembolhv 2 has "of the barracks or headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32."
37sn (23:11) The presence of the Lord indicated the vindicating presence and direction of God.
38tn (23:11) Grk "standing near Paul, said." The participle ejpistav" (epistas) has been translated as a finite verb due to requirements of contemporary English style.
39tn (23:11) Grk "him"; the referent (Paul) has been specified in the translation for clarity.
40tn (23:11) Or "Do not be afraid."
41sn (23:11) Like Jesus went to Jerusalem, Paul would now go to Rome. This trip forms the concluding backdrop to Acts. This is the second notice about going to Rome (see Acts 19:21 for the first).
42tn (23:12) Grk "when it was day."
43tn (23:12) Grk "forming a conspiracy, bound." The participle poihvsante" (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.
44tn (23:12) L&N 30.72 has `some Jews formed a conspiracy' Ac 23:12"; BAGD 795 s.v. sustrofhv has "the Jews came together in a mob 23:12. But in the last pass. the word may also mean--2. plot, conspiracy" (see also Amos 7:10; Ps 63:3).
45tn (23:12) Or "bound themselves under a curse." BAGD 54 s.v. ajnaqemativzw 1 has "bind with an oath, or under a curse tinav someone... pleonastically ajnaqevmati aj. eJautovn Ac 23:14... aj. eJautovn vss. 12, 21, 13 v.l." On such oaths see m. Shevi'it 3:1-5. The participle levgonte" (legontes) is redundant in English and has not been translated.
46tn (23:12) The word "anything" 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.
47tn (23:13) L&N 30.73 defines sunwmosiva (sunwmosia) as "a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators--`conspiracy, plot.' ...`there were more than forty of them who formed this conspiracy' Ac 23:13."
48tn (23:14) Grk "who." Because of the length and complexity of the Greek sentence, the relative pronoun ("whom") was translated by the third person plural pronoun ("them") and a new sentence begun in the translation.
49tn (23:14) Grk "going." The participle proselqovnte" (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
50sn (23:14) They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul's charge in v. 3 of superficially following the law is thus shown to be true.
51tn (23:14) Or "bound ourselves under a curse." BAGD 54 s.v. ajnaqemativzw 1 has "bind with an oath, or under a curse tinav someone... pleonastically ajnaqevmati aj. eJautovn Ac 23:14... aj. eJautovn vss. 12, 21, 13 v.l." The pleonastic use ajnaqevmati ajneqemativsamen (literally "we have cursed ourselves with a curse") probably serves as an intensifier following Semitic usage, and is represented in the translation by the word "solemn." On such oaths see m. Nedarim 3:1, 3.
52tn (23:14) This included both food and drink (geuvomai [geuomai] is used of water turned to wine in John 2:9).
53tn (23:15) Grk "the Sanhedrin" (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
54tn (23:15) Grk "the chiliarch" (an officer in command of a thousand soldiers). See note on the term "commanding officer" in v. 10.
55tn (23:15) Or "decide." BAGD 182 s.v. diaginwvskw has "decide, determine, legal t.t. ...ajkribevsteron taV periV aujtou' to determine his case by thorough investigation Ac 23:15."
56tn (23:15) Grk "determine the things about him."
57tn (23:15) The expression "more thorough inquiry" reflects the comparative form of ajkribevsteron (akribesteron).
58sn (23:15) "We are ready to kill him." Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.
59tn (23:15) The words "this place" are not in the Greek text, but are implied.
60tn (23:16) Or "plot" (BAGD 264 s.v. ejnevdra).
61tn (23:16) Grk "coming and entering..., he told." The participles paragenovmeno" (paragenomeno") and eijselqwvn (eiselqwn) have been translated as finite verbs due to requirements of contemporary English style.
62tn (23:16) Or "the headquarters." BAGD 625 s.v. parembolhv 2 has "of the barracks or headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32."
63tn (23:17) Grk "calling...Paul said." The participle proskalesavmeno" (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
64sn (23:17) .See the note on the word centurion in 10:1.
65tn (23:17) Grk "the chiliarch" (an officer in command of a thousand soldiers). See note on the term "commanding officer" in v. 10.
66tn (23:18) Grk "he"; the referent (the centurion) has been specified in the translation for clarity.
67tn (23:18) Grk "the chiliarch" (an officer in command of a thousand soldiers). See note on the term "commanding officer" in v. 10.
68tn (23:18) Grk "calling." The participle proskalesavmeno" (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
69tn (23:19) Grk "the chiliarch" (an officer in command of a thousand soldiers). See note on the term "commanding officer" in v. 10.
70tn (23:19) Grk "you have," but the expression "have to report" in English could be understood to mean "must report" rather than "possess to report." For this reason the nearly equivalent expression "want to report," which is not subject to misunderstanding, was used in the translation.
71tn (23:20) Grk "He said."
72tn (23:20) Grk "the Sanhedrin" (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
73tn (23:21) Grk "do not be persuaded by them." The passive construction mhV peisqh'/" aujtoi'" (mh peisqh" autoi") has been converted to an active construction in the translation, and the phrase "to do this" supplied to indicate more clearly the object of their persuasion.
74tn (23:21) Grk "forty men of them." In the expression ejx aujtw'n a[ndre" (ex autwn andre") "men" is somewhat redundant and has not been included in the English translation.
75tn (23:21) Grk "are lying in wait for him" (BAGD 264 s.v. ejnedreuvw); see also v. 16.
76tn (23:21) Grk "for him, who." Because of the length and complexity of the Greek sentence, the relative pronoun ("who") was translated by the third person plural pronoun ("they") and a new sentence begun in the translation.
77tn (23:21) Or "bound themselves under a curse." BAGD 54 s.v. ajnaqemativzw 1 has "bind with an oath, or under a curse tinav someone... aj. eJautovn vss. 12, 21, 13 v.l."
78tn (23:21) The word "anything" 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.
79tn (23:21) Grk "waiting for your approval," "waiting for your agreement." Since it would be possible to misunderstand the literal translation "waiting for your approval" to mean that the Jews were waiting for the commander's approval to carry out their plot or to kill Paul (as if he were to be an accomplice to their plot), the object of the commander's approval (their request to bring Paul to the council) has been specified in the translation as "their request."
80tn (23:22) Grk "the chiliarch" (an officer in command of a thousand soldiers). See note on the term "commanding officer" in v. 10.
81tn (23:22) BAGD 613 s.v. paraggevllw has "give orders, command, instruct, direct of all kinds of persons in authority, worldly rulers, Jesus, the apostles... paraggevllein w. an inf. and mhv comes to mean forbid to do someth.: p. tiniv w. aor. inf. Lk 5:14; 8:56; without the dat., which is easily supplied fr. the context Ac 23:22." However, if the direct discourse which follows is to be retained in the translation, a different translation must be used, since it is awkward to introduce direct discourse with the verb to forbid. Thus the alternative to direct was used.
82tn (23:22) On this verb, see BAGD 257 s.v. ejmfanivzw 2. The term was frequently used of an official report to authorities. In modern terms, this was a police tip.
83tn (23:23) Grk "And." Since this represents a response to the reported ambush, kaiv (kai) has been translated as "then" to indicate the logical sequence.
84tn (23:23) Grk "summoning...he said." The participle proskalesavmeno" (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.
85sn (23:23) .See the note on the word centurion in 10:1.
86sn (23:23) Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a journey of about 65 mi (just over 100 km).
87tn (23:23) Or "cavalrymen."
88tn (23:23) A military technical term of uncertain meaning. BAGD 174 s.v. dexiolavbo" states, "a word of uncertain mng., military t.t., acc. to Joannes Lydus...and Theophyl. Sim., Hist. 4, 1 a light-armed soldier, perh. bowman or slinger; acc. to a scholion in ChFMatthaei p. 342 bodyguard. ...Spearman Gdspd., RSV. --GDKilpatrick, JTS 14, '63, 393f."
sn (23:23) Two hundred soldiers...along with seventy horsemen and two hundred spearmen. The resulting force assembled to guard Paul was almost a full cohort. The Roman commander was taking no chances, but was sending the issue up the chain of command to the procurator to decide.
89tn (23:23) Grk "from."
90tn (23:23) Grk "from the third hour of the night."
91tn (23:24) Grk "provide mounts to put Paul on."
sn (23:24) Mounts for Paul to ride. The fact they were riding horses indicates they wanted everyone to move as quickly as possible.
92sn (23:24) Felix the governor was Antonius Felix, a freedman of Antonia, mother of the Emperor Claudius. He was the brother of Pallas and became procurator of Palestine in A.D. 52/53. His administration was notorious for its corruption, cynicism, and cruelty. According to the historian Tacitus (History 5.9) Felix "reveled in cruelty and lust, and wielded the power of a king with the mind of a slave."
93tn (23:24) Grk "Felix the procurator." The official Roman title has been translated as "governor" (BAGD 343 s.v. hJgemwvn 2).
94tn (23:25) Grk "writing." Due to the length and complexity of the Greek sentence, a new sentence was begun here in the translation, supplying "he" (referring to the commanding officer, Claudius Lysias) as subject. The participle gravya" (grayas) has been translated as a finite verb due to requirements of contemporary English style.
95tn (23:25) Grk "having this form," "having this content." L&N 33.48 has "gravys" ejpistolhVn e[cousan toVn tuvpon tou'ton `then he wrote a letter that went like this' Ac 23:25. It is also possible to understand ejpistolhv in Ac 23:25 not as a content or message, but as an object (see 6.63)."
96tn (23:26) Grk "Procurator." The official Roman title has been translated as "governor" (BAGD 343 s.v. hJgemwvn 2).
97sn (23:26) Governor Felix. See the note on Felix in v. 24.
98tn (23:27) The participle sullhmfqevnta (sullhmfqenta) has been translated as a finite verb due to requirements of contemporary English style. The remark reviews events of Acts 21:27-40.
99tn (23:27) Grk "and was about to be killed by them." The passive construction has been converted to an active one in the translation for stylistic reasons.
100tn (23:27) Or "approached."
101tn (23:27) Normally this term means "army," but according to BAGD 770 s.v. stravteuma, "Of a smaller detachment of soldiers, sing. Ac 23:10, 27." In the plural it can be translated "troops," but it is singular here.
102tn (23:27) In Greek this is a present tense retained in indirect discourse.
103tn (23:27) The word "citizen" is supplied here for emphasis and clarity.
sn (23:27) The letter written by the Roman commander Claudius Lysias was somewhat self-serving. He made it sound as if the rescue of a Roman citizen had been a conscious act on his part. In fact, he had made the discovery of Paul's Roman citizenship somewhat later. See Acts 21:37-39 and 22:24-29.
104tn (23:28) Or "determine."
105tn (23:28) Grk "to know the charge on account of which they were accusing him." This has been simplified to eliminate the prepositional phrase and relative pronoun di* h}n (di' }hn) similar to L&N 27.8 which has "`I wanted to find out what they were accusing him of, so I took him down to their Council' Ac 23:28."
106tn (23:28) Grk "their Sanhedrin" (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
107tn (23:29) Grk "whom I found." Because of the length and complexity of the Greek sentence, the relative pronoun ("whom") has been changed to a personal pronoun ("he") and a new sentence begun in the translation at this point.
108tn (23:29) BAGD 339 s.v. zhvthma states, "in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue Ac 15:2; 26:3. z. periv tino" questions about someth. ...18:15; 25:19. --In 23:29, since periv had already been used, the subj. of the discussion is added in the gen. z. tou' novmou aujtw'n."
sn (23:29) With reference to controversial questions. Note how the "neutral" Roman authorities saw the issue. This was a religious rather than a civil dispute. See Acts 18:15.
109tn (23:29) Grk "but having no charge worthy of death or imprisonment." BAGD 216 s.v. e[gklhma 1 has "legal t.t. ...e[. a[xion qanavtou h] desmw'n a charge deserving death or imprisonment 23:29."
sn (23:29) Despite the official assessment that no charge against him deserved death or imprisonment, there was no effort to release Paul.
110tn (23:30) Grk "It being revealed to me." The participle mhnuqeivsh" (mhnuqeish") has been taken temporally.
111tn (23:30) The term translated "plot" here is a different one than the one in Acts 23:16 (see BAGD 290 s.v. ejpiboulhv).
112tn (23:30) Grk "the things against him." This could be rendered as "accusations," "grievances," or "charges," but since "ordered his accusers to state their accusations" sounds redundant in English, "charges" was used instead.
113tn (23:31) BAGD 189 s.v. diatavssw has "kataV toV d. aujtoi'" in accordance w. their orders...Ac 23:31."
114tn (23:31) Grk "taking." The participle ajnalabovnte" (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
115sn (23:31) Antipatris was a city in Judea about 35 mi (55 km) northwest of Jerusalem (about halfway to Caesarea). It was mentioned several times by Josephus (Ant. 13.15.1 [13.390]; J. W. 1.4.7 [1.99]).
116tn (23:32) Grk "letting." The participle ejavsante" (easante") has been translated as a finite verb due to requirements of contemporary English style.
117tn (23:32) Or "cavalrymen."
118tn (23:32) Or "the headquarters." BAGD 625 s.v. parembolhv 2 has "of the barracks or headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32."
119tn (23:33) Grk "who, coming to Caesarea." Because of the length and complexity of the Greek construction, a new sentence was begun here in the translation. The relative pronoun ("who") has been replaced with the referent (the horsemen) in the translation for clarity.
120sn (23:33) Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. It was about 30 mi (50 km) from Antipatris.
121tn (23:33) BAGD 627 s.v. parivsthmi 1.b has "present, represent--a. lit. tinav tini someone to someone parevsthsan toVn Pau'lon aujtw'/ Ac 23:33."
122tn (23:34) Grk "he"; the referent (the governor) has been specified in the translation for clarity.
123tn (23:34) Grk "having read." The participle ajnagnouv" (anagnou") has been translated as a finite verb due to requirements of contemporary English style.
124tn (23:34) The words "the letter" are not in the Greek text but are implied. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.
125tn (23:34) Grk "and asking." The participle ejperwthvsa" (eperwthsa") has been translated as a finite verb and kaiv (kai) left untranslated due to requirements of contemporary English style.
126sn (23:34) Governor Felix asked what province he was from to determine whether he had legal jurisdiction over Paul. He could have sent him to his home province for trial, but decided to hear the case himself.
127tn (23:34) Grk "and learning." The participle puqovmeno" (puqomeno") has been translated as a finite verb due to requirements of contemporary English style.
128sn (23:34) Cilicia was a province in northeastern Asia Minor.
129tn (23:35) Or "I will hear your case." BAGD 185 s.v. diakouvw has "as legal t.t. give someone (tinov") a hearing Ac 23:35; L&N 56.13 has "to give a judicial hearing in a legal matter--`to hear a case, to provide a legal hearing, to hear a case in court.'"
130tn (23:35) Grk "ordering." The participle keleuvsa" (keleusas) has been translated as a finite verb and a new sentence begun here due to the length and complexity of the Greek sentence. "Then" has also been supplied to indicate the logical and temporal sequence.
131tn (23:35) Grk "him"; the referent (Paul) has been specified in the translation for clarity.
132sn (23:35) Herod's palace (Grk "Herod's praetorium") was the palace built in Caesarea by Herod the Great. See Josephus, Ant. 15.9.6 (15.331). These events belong to the period of A.D. 56-57.
1sn (24:1) Ananias was in office from A.D. 47-59.
2tn (24:1) The term refers to a professional advocate (BAGD 735 s.v. rJhvtwr).
3tn (24:1) Grk "an attorney, a certain Tertullus."
4tn (24:1) Grk "who" (plural). Because in English the relative pronoun "who" could be understood to refer only to the attorney Tertullus and not to the entire group, it has been replaced with the third person plural pronoun "they." "And" has been supplied to provide the connection to the preceding clause.
5tn (24:1) BAGD 257 s.v. ejmfanivzw 2 has "ej. tiniV katav tino" bring formal charges against someone 24:1; 25:2."
6tn (24:2) Grk "he"; the referent (Paul) has been supplied in the translation for clarity.
7tn (24:2) Or "began to bring charges, saying."
8tn (24:2) Grk "experienced much peace."
9tn (24:2) Grk "through you" ("rule" is implied).
10tn (24:2) This term is used only once in the NT (a hapax legomenon). It refers to improvements in internal administration (BAGD 199 s.v. diovrqwma).
11tn (24:2) Or "being made for this people."
12sn (24:2) References to peaceful rule, reforms, and the governor's foresight in the opening address by Tertullus represent an attempt to praise the governor and thus make him favorable to the case. Actual descriptions of his rule portray him as inept (Tacitus, Annals 12.54; Josephus, J. W. 2.13.2-7 [2.253-70]).
13sn (24:3) Most excellent Felix. See the note on Felix in 23:24.
14tn (24:3) Grk "in every way and everywhere."
15tn (24:3) Or "with complete thankfulness." BAGD 328 s.v. eujcaristiva 1 has "metaV pavsh" euj. with all gratitude Ac 24:3." L&N 31.26 has "`we acknowledge this anywhere and everywhere with complete thankfulness' Ac 24:3."
16tn (24:4) Or "may not weary." BAGD 216 s.v. ejgkovptw states, "i{na mhV ejpiV plei'on se ejgkovptw Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cf. e[gkopo" weary Diog. L. 4, 50; LXX; and e[gkopon poiei'n to weary Job 19:2; Is 43:23. But delay, detain is also poss. --GStählin, TW III 855-7."
17tn (24:4) Or "request."
18tn (24:4) This term is another NT hapax legomenon (BAGD 793 s.v. suntovmw" 2). Tertullus was asking for a brief hearing, and implying to the governor that he would speak briefly and to the point.
19tn (24:4) BAGD 292 s.v. ejpieivkeia has "th'/ sh'/ ejpieikeiva/ with your (customary) graciousness Ac 24:4."
20tn (24:5) Grk "For having found." The participle euJrovnte" (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
21tn (24:5) L&N 22.6 has "(a figurative extension of meaning of loimov" `plague,' 23.158) one who causes all sorts of trouble--`troublemaker, pest.' ... `for we have found this man to be a troublemaker" Ac 24:5."
22tn (24:5) Or "dissensions." While BAGD 764 s.v. stavsi" 3 translates this phrase "kinei'n stavsei" (t.r. stavsin) tisiv create dissension among certain people Ac 24:5," it is better on the basis of the actual results of Paul's ministry to categorize this usage under stavsi" 2., "uprising, riot, revolt, rebellion" (cf. the use in Acts 19:40).
23tn (24:5) This term is yet another NT hapax legomenon (BAGD 726 s.v. prwtostavth").
sn (24:5) A ringleader. Tertullus' basic argument was that Paul was a major disturber of the public peace. To ignore this the governor would be shunning his duty to preserve the peace and going against the pattern of his rule. In effect, Tertullus claimed that Paul was seditious (a claim the governor could not afford to ignore).
24sn (24:5) The sect of the Nazarenes is a designation for followers of Jesus the Nazarene, that is, Christians.
25tn (24:6) Grk "who." Because of the length and complexity of the Greek sentence, the relative pronoun ("who") was replaced by the third person singular pronoun ("he") and a new sentence begun here in the translation.
26tn (24:6) Or "profane" (BAGD 138 s.v. bebhlovw). The term was also used of profaning the Sabbath.
27tn (24:6) Or "seized." Grk "whom also we arrested." Because of the awkwardness of a relative clause in English at this point, the relative pronoun ("whom") was replaced by the pronoun "him" as object of the verb.
28tc (24:6) Some later MSS include 24:7 and parts of vv. 6 and 8: "and we wanted to judge him according to our law. 24:7 But Lysias the commanding officer came and took him out of our hands with a great deal of violence, 24:8 ordering those who accused him to come before you." Acts 24:6b, 7, and 8a are omitted by Ì74 Í A B 81 1175 Byzpt and a few versions. They are included (with a few minor variations) in E Y 33 36 181 307 453 610 614 945 1409 1678 1739 1891 2344 1464 Byzpt and a few versions and fathers. These verses are almost certainly not a part of the original text of Acts. The present translation follows the standard critical Greek texts in omitting the verse number, a procedure also followed by a number of other modern translations.
29tn (24:8) Or "question."
30tn (24:8) Grk "From whom when you examine him yourself, you will be able to learn..." Because of the length and complexity of the Greek sentence, the relative pronoun ("whom") was replaced by the third person singular pronoun ("him") and a new sentence begun at the beginning of v. 8 in the translation.
31tn (24:8) Grk "about all these things of which we are accusing him." This has been simplified to eliminate the relative pronoun ("of which") in the translation.
32tn (24:9) Grk "joined in the attack," but the adjective "verbal" has been supplied to clarify that this was not another physical assault on Paul. The verb is another NT hapax legomenon (BAGD 787 s.v. sunepitivqmi).
33tn (24:9) Or "asserting" (BAGD 854 s.v. favskw).
34tn (24:10) Grk "knowing." The participle ejpistavmeno" (epistamenos) has been translated as a causal circumstantial participle.
35sn (24:10) "Because...defense." Paul also paid an indirect compliment to the governor, implying that he would be fair in his judgment.
36tn (24:11) BAGD 291 s.v. ejpiginwvskw 2.b has "learn, find out ...Also as legal t.t. ascertain (2 Macc 14:9) tiV 23:28; cf. 24:8. W. o{ti foll. Ac 24:11." "Verify" is an English synonym for "ascertain."
37tn (24:11) Grk "it is not more than twelve days from when." This has been simplified to "not more than twelve days ago."
sn (24:11) Part of Paul's defense is that he would not have had time to organize a revolt, since he had arrived in Jerusalem not more than twelve days ago.
38tn (24:12) Or "disputing," "conducting a heated discussion."
39tn (24:12) The meaning offered by BAGD 300 s.v. ejpivstasi" here seems unlikely: "For ej. poiei'n o[clou Ac 24:12 the best mng. is prob. attack, onset (cf. 2 Macc 6:3 AV)." This would produce "making an attack by a crowd," but this hardly seems to fit the accusations against Paul.
40tn (24:12) Grk "in the temple." This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
41sn (24:12) See the note on synagogue in 6:9.
42sn (24:12) A second part of Paul's defense is that he did nothing while he was in Jerusalem to cause unrest, neither arguing nor stirring up a crowd in the temple courts or in the synagogues or throughout the city.
43tn (24:13) BAGD 628 s.v. parivsthmi 1.f has "oujdeV parasth'sai duvnantaiv soi periV w|n nuniV kathgorou'sivn mou nor can they prove to you the accusations they are now making against me Ac 24:13."
sn (24:13) Nor can they prove. This is a formal legal claim that Paul's opponents lacked proof of any wrongdoing. They had no witness who could justify the arrest at the temple.
44tn (24:13) The words "the things" are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
45tn (24:13) Grk "nor can they prove to you [the things] about which they are now accusing me." This has been simplified to eliminate the relative pronoun ("which") in the translation.
46tn (24:14) Or "serve."
47tn (24:14) Or "forefathers"; Grk "fathers."
48sn (24:14) That is, the law of Moses. Paul was claiming that he legitimately worshiped the God of Israel. He was arguing that this amounted to a religious dispute rather than a political one, so that the Roman authorities need not concern themselves with it.
49tn (24:15) Grk "having." The participle e[cwn (ecwn) has been translated as a finite verb and a new sentence begun at this point in the translation because of the length and complexity of the Greek sentence.
50sn (24:15) This mention of Paul's hope sets up his appeal to the resurrection of the dead. At this point Paul was ignoring the internal Jewish dispute between the Pharisees (to which he had belonged) and the Sadducees (who denied there would be a resurrection of the dead).
51tn (24:15) Grk "a hope in God (which these [men] themselves accept too)." Because the antecedent of the relative pronoun "which" is somewhat unclear in English, the words "a hope" have been repeated at the beginning of the parenthesis for clarity.
52tn (24:15) Grk "that they"; the referent (these men, Paul's accusers) has been specified in the translation for clarity.
53tn (24:15) Or "the unjust."
sn (24:15) This is the only mention of the resurrection of the unrighteous in Acts. The idea parallels the idea of Jesus as the judge of both the living and the dead (Acts 10:42; 17:31).
54tn (24:16) BAGD 261 s.v. ejn III.3.a, "ejn touvtw/ pisteuvomen this is the reason why we believe Jn 16:30; cf. Ac 24:16."
55tn (24:16) BAGD 179 s.v. diav II.1.a, "diaV pantov" ...always, continually, constantly...Ac 2:25 (Ps 15:8); 10:2; 24:16." However, the positioning of the adverb "always" in the English translation is difficult; the position used is one of the least awkward. According to The New York Public Library Writer's Guide to Style and Usage (New York: HarperCollins, 1994) 148, readability and clarity should take precedence with regard to split infinitives.
56tn (24:16) BAGD 102 s.v. ajprovskopo" 1 has "aj. suneivdhsi" a clear conscience Ac 24:16."
57tn (24:16) Grk "men," but this is a generic use (Paul does not have only males in view).
58tn (24:17) BAGD 317 s.v. e[to" has "di* ej. pleiovnwn after several years Ac 24:17."
59tn (24:17) Grk "to bring alms," but the term "alms" is not in common use today, so the closest modern equivalent, "gifts for the poor," is used instead.
60tn (24:17) Or "sacrifices." BAGD 720 s.v. prosforav 1 has "prosforav" poiei'n have sacrifices made Ac 24:17," but this may be overly specific. It is not clear from the immediate context whether the offering of sacrificial animals (so BAGD assumes) or offerings of some other sort (such as financial gifts) are in view. The combination with ejlehmosuvna" (elehmosuna") in the preceding clause may suggest monetary offerings. Some have suggested this is an allusion to the payments made by Paul on behalf of the four other men mentioned in Acts 21:23-26, but the text here seems to suggest something Paul had planned to do before he came, while the decision to pay for the expenses of the men in 21:23ff. was made at the suggestion of the Jerusalem leadership after he arrived. In either case, Paul was portraying himself as a pious worshiper of his God.
61sn (24:18) Ritually purified. Paul's claim here is that he was honoring the holiness of God by being sensitive to issues of ritual purity. Not only was he not guilty of the charges against him, but he was thoroughly devout.
62tn (24:18) BAGD 363 s.v. qovrubo" 3.b has "metaV qoruvbou ...with a disturbance Ac 24:18."
63sn (24:19) Asia in the NT is always 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.
64tn (24:19) BAGD 423 s.v. kathgorevw 1.a "legal t.t.: bring charges in court... Abs. ...Ac 24:2, 19." L&N 33.427 states for kathgorevw (kathgorew), "to bring serious charges or accusations against someone, with the possible connotation of a legal or court context--`to accuse, to bring charges.'"
sn (24:19) Who should be here...and bring charges. Paul was asking, where were those who brought about his arrest and claimed he broke the law? His accusers were not really present. This subtle point raised the issue of injustice.
65tn (24:20) Grk "these [men] themselves."
66tn (24:20) Or "unrighteous act."
67tn (24:20) The words "me guilty of" are not in the Greek text, but are implied. L&N 88.23 has "aujtoiV ou|toi eijpavtwsan tiv eu|ron ajdivkhma stavnto" mou `let these men themselves tell what unrighteous act they found me guilty of' Ac 24:20."
68tn (24:20) Grk "the Sanhedrin" (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
69tn (24:21) BAGD 342 s.v. h[ 2.c, "oujdeVn e[teron h[ nothing else than...Ac 17:21. tiv...h[ what other...than...24:21."
70tn (24:21) Grk "one utterance."
71tn (24:21) Cf. BAGD 258 s.v. ejn I.3, "to denote the presence of a person: before, in the presence of, etc."
72sn (24:21) The resurrection of the dead. Paul's point was, what crime was there in holding this religious belief?
73sn (24:22) See the note on Antonius Felix in 23:24.
74tn (24:22) Grk "the things."
75tn (24:22) That is, concerning Christianity.
76tn (24:22) BAGD 33 s.v. ajkribw'" has "Comp. ajkribevsteron more exactly... aj. ejktivqesqai explain more exactly Ac 18:26, cf. 23:15, 20; also more accurately...24:22." Felix knew more about the Christian movement than what the Jewish leaders had told him.
77tn (24:22) L&N 56.18 s.v. ajnabavllw has "to adjourn a court proceeding until a later time--`to adjourn a hearing, to stop a hearing and put it off until later.'...`then Felix, who was well informed about the Way, adjourned their hearing' Ac 24:22."
78tn (24:22) BAGD 182 s.v. diaginwvskw states, "decide, determine, legal t.t. ...taV kaq* uJma'" decide your case 24:22."
79sn (24:23) .See the note on the word centurion in 10:1.
80tn (24:23) Grk "that he was to be guarded." The passive construction (threi'sqai, threisqai) has been converted to an active one in parallel with the following clauses, and the referent (Paul) has been specified in the translation for clarity.
81tn (24:23) BAGD 65 s.v. a[nesi" 1 states, "lit. of relaxation of custody aj. e[cein have some freedom Ac 24:23."
82tn (24:23) Grk "any of his own" (this could also refer to relatives).
83tn (24:23) Grk "from serving him."
84sn (24:24) See the note on Antonius Felix in 23:24.
85sn (24:24) It is possible that Drusilla, being Jewish, was the source of Felix's knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix's third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-44]). As a member of Herod's family, she probably knew about the Way.
86tn (24:24) The word "speak" is implied; BAGD 32 s.v. ajkouvw 1.c has "h[kousen aujtou' periV th'"...pivstew" he heard him speak about faith Ac 24:24."
87tn (24:24) Or "Messiah Jesus"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
88tn (24:25) Grk "he"; the referent (Paul) has been specified in the translation for clarity.
89tn (24:25) Or "speaking about."
90tn (24:25) Grk "and self-control." This kaiv (kai) is not translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
sn (24:25) The topic of self-control was appropriate in view of the personal history of both Felix and Drusilla (see the note on "Drusilla" in the previous verse), and might well account for Felix's anxiety.
91sn (24:25) See the note on Felix in 23:26.
92tn (24:25) Grk "becoming." The participle genovmeno" (genomenos) has been translated as a finite verb due to requirements of contemporary English style.
93tn (24:25) Or "when I find time." BAGD 511 s.v. metalambavnw 2 has "kairoVn m. have an opportunity = find time...Ac 24:25."
94tn (24:26) Grk "he was hoping that money would be given to him by Paul." To simplify the translation, the passive construction has been converted to an active one.
sn (24:26) Would give him money. That is, would offer him a bribe in exchange for his release. Such practices were fairly common among Roman officials of the period (Josephus, Ant. 2.12.3 [2.272-74]).
95tn (24:26) Grk "him"; the referent (Paul) has been specified in the translation for clarity.
96tn (24:26) "As often as possible" reflects the comparative form of the adjective puknov" (puknos); see BAGD 729 s.v. puknov", "Neut. of the comp. puknovteron as adv. more often, more frequently and in an elative sense very often, quite frequently...also as often as possible...Ac 24:26."
97tn (24:26) On this term, which could mean "conferred with him," see BAGD 565 s.v. oJmilevw.
98tn (24:27) Grk "After a two-year period."
99sn (24:27) Porcius Festus was the procurator of Palestine who succeeded Felix; neither the beginning nor the end of his rule (at his death) can be determined with certainty, although he appears to have died in office after about two years. Nero recalled Felix in A.D. 57 or 58, and Festus was appointed to his vacant office in A.D. 57, 58, or 59. According to Josephus (Ant. 20.8.9-10 [20.182-88]; J. W. 2.14.1 [2.271-72]), his administration was better that of his predecessor Felix or his successor Albinus, but Luke in Acts portrays him in a less favorable light: he was willing to sacrifice Paul to court Jewish favor by taking him to Jerusalem for trial (v. 9), regardless of Paul's guilt or innocence. The one characteristic for which Festus was noted is that he dealt harshly with those who disturbed the peace.
100sn (24:27) See the note on Felix in 23:26.
tn (24:27) Grk "Felix received as successor Porcius Festus."
101tn (24:27) Grk "left Paul imprisoned."
sn (24:27) Felix left Paul in prison. Luke makes the point that politics got in the way of justice here; keeping Paul in prison was a political favor to the Jews.
1tn (25:1) BAGD 593 s.v. ou\n 2.b, "to indicate a transition to someth. new. So esp. in the Fourth Gospel now, then...Ac 25:1 al."
2sn (25:1) See the note on Porcius Festus in 24:27.
3sn (25:1) Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a journey of 65 mi (just over 100 km).
4tn (25:2) BAGD 726 s.v. prw'to" 1.c.b has "oiJ prw'toi the most prominent men, the leading men w. gen. of the place...or of the group...oiJ pr. tou' laou' Lk 19:47; cf. Ac 25:2; 28:17."
5tn (25:2) BAGD 257 s.v. ejmfanivzw 2 has "ej. tiniV katav tino" bring formal charges against someone 24:1; 25:2."
sn (25:2) Note how quickly the Jewish leadership went after Paul: they brought formal charges against him within three days of Festus' arrival in the province.
6tn (25:3) Grk "Requesting a favor against him"; the referent (Paul) has been specified in the translation, the understood direct object of "requesting" has been supplied, and the phrase "to do them" supplied for clarity.
7tn (25:3) Grk "him"; the referent (Festus) has been specified in the translation for clarity. The words "they urged him" are in v. 2 in the Greek text.
8sn (25:3) Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.
9sn (25:4) See the note on Porcius Festus in 24:27.
10sn (25:4) Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
11tn (25:4) The word "there" is not in the Greek text but is implied.
12tn (25:5) Grk "let those who are influential among you" (i.e., the powerful).
13tn (25:5) The word "there" is not in the Greek text, but is implied.
14tn (25:5) Grk "and if there is anything wrong with this man," but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BAGD 120 s.v. a[topo" 2).
15tn (25:5) BAGD 423 s.v. kathgorevw 1.a "legal t.t.: bring charges in court-- a. before a human judge: tinov" against someone...Ac 25:5." L&N 33.427 states for kathgorevw, "to bring serious charges or accusations against someone, with the possible connotation of a legal or court context--`to accuse, to bring charges."
16tn (25:6) Grk "he"; the referent (Festus) has been specified in the translation for clarity.
17tn (25:6) Grk "Having stayed." The participle diatrivya" (diatriya") has been taken temporally.
18sn (25:6) Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
19tn (25:6) Grk "sitting down...he ordered." The participle kaqivsa" (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
20tn (25:6) Although BAGD 140 s.v. bh'ma 2 gives the meaning "tribunal" for this verse, and a number of modern translations use similar terms ("court," NIV; "tribunal," NRSV), since the bhma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.
sn (25:6) The judgment seat (bh'ma, 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.
21tn (25:7) BAGD 647 s.v. periivsthmi 1.a has "perievsthsan aujtoVn oiJ *Ioudai'oi the Jews stood around him 25:7."
22tn (25:7) Grk "many and serious." The term baruv" (barus) refers to weighty or serious charges (BAGD 134 s.v. 2.b).
23tn (25:7) The term ajpodeivknumi (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BAGD 89 s.v. 3).
24tn (25:8) BAGD 96 s.v. ajpologevomai has "W. o{ti foll. tou' Pauvlou ajpologoumevnou, o{ti when Paul said in his defense (direct quot. foll.) Ac 25:8." Grk "Paul saying in his defense"; the participle ajpologoumevnou (apologoumenou) could be taken temporally ("when Paul said..."), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation.
25tn (25:8) Grk "I have sinned...in nothing."
26tn (25:8) Grk "against the law of the Jews." Here tw'n *Ioudaivwn has been translated as an attributive genitive.
sn (25:8) The Jewish law refers to the law of Moses.
27tn (25:8) Or "against the emperor" ("Caesar" is a title for the Roman emperor).
sn (25:8) Paul's threefold claim to be innocent with respect to the law...the temple and Caesar argues that he has not disturbed the peace at any level. This was the standard charge made against early Christians (Luke 23:2; Acts 17:6-7). The charges here are emphatically denied, with the Greek conjunction oute repeated before each charge.
28sn (25:9) See the note on Porcius Festus in 24:27.
29tn (25:9) Or "stand trial."
30tn (25:9) Grk "concerning these things."
31tn (25:10) Grk "said."
32tn (25:10) Or "before the emperor's" ("Caesar" is a title for the Roman emperor).
33tn (25:10) Although BAGD 140 s.v. bh'ma 2 gives the meaning "tribunal" for this verse, and a number of modern translations use similar terms ("court," NIV; "tribunal," NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul's reference to "Caesar's judgment seat" is a form of metonymy; since Festus is Caesar's representative, Festus's judgment seat represents Caesar's own.
sn (25:10) The judgment seat (bh'ma, 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.
34tn (25:10) That is, tried by an imperial representative and subject to Roman law.
35sn (25:10) "I have done nothing wrong." Here is yet another declaration of total innocence on Paul's part.
36tn (25:10) BAGD 401 s.v. kalw'" 7 states, "comp. kavllion (for the superl., as Galen, Protr. 8. 24, 19J.; cf. Bl-D. §244, 2) wJ" kaiv suV k. ejpiginwvskei" as also you know very well Ac 25:10."
37tn (25:11) BAGD 17 s.v. ajdikevw 1.b, "be in the wrong (Ex 2:13) eij ajdikw' Ac 25:11."
38tn (25:11) BAGD 616 s.v. paraitevomai 2.b, "ouj paraitou'mai toV ajpoqanei'n I am not trying to escape death Ac 25:11 (cf. Jos., Vi. 141)." To avoid redundancy in the translation, the English gerund, "dying," is used to translate the Greek infinitive ajpoqanei'n (apoqanein).
39tn (25:11) Or "but if there is nothing to their charges against me." Both "if" clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.
40sn (25:11) That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.
41tn (25:11) Or "to the emperor" ("Caesar" is a title for the Roman emperor).
sn (25:11) The appeal to Caesar was known as the provocatio ad Caesarem. It was a Roman citizen's right to ask for a direct judgment by the emperor (Pliny the Younger, Letters 10.96). It was one of the oldest rights of Roman citizens.
42tn (25:12) That is, with his advisors.
43sn (25:12) See the note on Porcius Festus in 24:27.
44tn (25:12) Or "to the emperor" ("Caesar" is a title for the Roman emperor).
45tn (25:12) Or "to the emperor."
46sn (25:12) "To Caesar you will go!" In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.
47sn (25:13) King Agrippa was Herod Agrippa II (A.D. 27-92/93), son of Herod Agrippa I (see Acts 12:1). He ruled over parts of Palestine from A.D. 53 until his death. His sister Bernice was widowed when her second husband, Herod King of Chalcis, died in A.D. 48. From then she lived with her brother. In an attempt to quiet rumors of an incestuous relationship between them, she resolved to marry Polemo of Cilicia, but she soon left him and returned to Herod Agrippa II. Their incestuous relationship became the gossip of Rome according to Josephus (Ant. 20.7.3 [20.145-47]). The visit of Agrippa and Bernice gave Festus the opportunity to get some internal Jewish advice. Herod Agrippa II was a trusted adviser because he was known to be very loyal to Rome (Josephus, J. W. 2.16.4 [2.345-401]).
48sn (25:13) Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
49tn (25:13) BAGD 117 s.v. ajspavzomai 1.b, "Of official visits pay one's respects to...Ac 25:13."
50sn (25:13) See the note on Porcius Festus in 24:27.
51tn (25:14) BAGD 898 s.v. wJ" IV.1.b, "w. pres. or impf. while, when, as long as...Ac 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14."
52sn (25:14) See the note on Porcius Festus in 24:27.
53tn (25:14) Grk "Festus laid Paul's case before the king for consideration." BAGD 62 s.v. ajnativqhmi 2 states, "otherw. only mid. declare, communicate, refer w. the added idea that the pers. to whom a thing is ref. is asked for his opinion lay someth. before someone for consideration...Ac 25:14."
54tn (25:15) BAGD 257 s.v. ejmfanivzw 2 has "make known, make clear, explain, inform, make a report esp. of an official report to the authorities...tiV prov" tina someth. to someone Ac 23:22; ej. tiniV katav tino" bring formal charges against someone...24:1; 25:2; ej. periv tino" concerning someone 25:15."
55tn (25:15) Grk "about whom." Because of the length and complexity of the Greek sentence, the relative pronoun ("whom") has been replaced with a personal pronoun ("him") and a new sentence started in the translation at the beginning of v. 15 (where the phrase periV ou| [peri Jou] occurs in the Greek text).
56tn (25:15) BAGD 410 s.v. katadivkh, "condemnation, sentence of condemnation...aijtei'sqai katav tino" k. ask for a sentence of condemnation against someone Ac 25:15."
57tn (25:16) Grk "to whom I answered." Because of the length and complexity of the Greek sentence, the relative pronoun ("whom") has been replaced with a personal pronoun ("them") and a new sentence started in the translation at the beginning of v. 16.
sn (25:16) "I answered them." In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.
58tn (25:16) Grk "any man." This is a generic use of a[nqrwpo" (anqrwpos).
59tn (25:16) Or "has met his accusers in person."
60tn (25:16) Grk "and receives."
61tn (25:16) Or "indictment" (a legal technical term). BAGD 216 s.v. e[gklhma 1, "legal t.t. ...ajpologiva periV tou' ej. defense against the accusation Ac 25:16." L&N 56.6 defines e[gklhma (enklhma) as "(a technical, legal term) a formal indictment or accusation brought against someone--`indictment, accusation, case.' ...`and might receive an opportunity for a defense against the indictment' Ac 25:16."
62tn (25:17) BAGD 788 s.v. sunevrcomai 2, "sunelqovntwn ejnqavde prob. means (because of sunkatabavnte" 25:5) they came back here with (me) 25:17."
63tn (25:17) BAGD 51 s.v. ajnabolhv, "delay...legal t.t. postponement (Pamh. 34d, 5 [c. 157 BC]) aj. mhdemivan poihsavmeno" I did not postpone the matter Ac 25:17." "Case" has been supplied instead of "matter" since it is more specific to the context. The participle poihsavmeno" (poihsameno") has been translated as a finite verb due to requirements of contemporary English style.
64tn (25:17) Grk "sitting...I ordered." The participle kaqivsa" (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
65tn (25:17) Although BAGD 140 s.v. bh'ma 2 gives the meaning "tribunal" for this verse, and a number of modern translations use similar terms ("court," NIV; "tribunal," NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.
sn (25:17) The judgment seat (bh'ma, 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.
66tn (25:18) Grk "they brought no charge of any of the evil deeds." BAGD 26 s.v. aijtiva 2.b has "aijtivan fevrein bring an accusation Ac 25:18." Since kathvgoroi (kathgoroi, "accusers") in the previous clause is somewhat redundant with this, "charge" was used instead (BAGD 26 s.v. 2.a).
67tn (25:18) Or "I was expecting."
68tn (25:19) Grk "several controversial issues." BAGD 339 s.v. zhvthma states, "in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue Ac 15:2; 26:3. z. periv tino" questions about someth. ...18:15; 25:19.
69tn (25:19) On this term see BAGD 173 s.v. deisidaimoniva 3. It is a broad term for religion.
sn (25:19) About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.
70tn (25:19) Grk "a certain Jesus."
71tn (25:19) Or "asserted."
72tn (25:20) Or "Because I was undecided." Grk "Being at a loss." The participle ajporouvmeno" (aporoumeno") has been translated as a causal circumstantial participle.
73tn (25:20) L&N 27.34 states, "ajporouvmeno" deV ejgwV thVn periV touvtwn zhvthsin `I was undecided about how I could get information on these matters' Ac 25:20. The clause `about how I could get information on these matters' may also be rendered as `about how I should try to find out about these matters' or `about how I could learn about these matters.'"
74tn (25:20) Or "stand trial."
75tn (25:20) Grk "on these things."
76tn (25:21) A designation of the Roman emperor (in this case, Nero). BAGD 745 s.v. sebastov" states, "oJ Sebastov" His Majesty the Emperor Ac 25:21, 25 (of Nero)." It was a translation into Greek of the Latin "Augustus."
77tn (25:21) Or "to the emperor" ("Caesar" is a title for the Roman emperor).
78sn (25:22) See the note on King Agrippa in 25:13.
79sn (25:22) See the note on Porcius Festus in 24:27.
80tn (25:22) Grk "said."
81sn (25:23) See the note on King Agrippa in 25:13.
82tn (25:23) Or "great pageantry" (BAGD 853 s.v. fantasiva; the term is a NT hapax legomenon).
sn (25:23) Agrippa and Bernice came with great pomp. The "royals" were getting their look at Paul. Everyone who was anyone would have been there.
83tn (25:23) Or "auditorium." "Auditorium" may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences. Paul once spoke of himself as a "spectacle" to the world (1 Cor 4:8-13).
84tn (25:23) Grk "the chiliarchs" (officers in command of a thousand soldiers). In Greek the term cilivarco" (ciliarco") literally described the "commander of a thousand," but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.
85sn (25:23) See the note on Porcius Festus in 24:27.
86tn (25:23) Grk "and Festus ordering, Paul was brought in." Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and kaiv (kai) has not been translated. The participle keleuvsanto" (keleusanto") has been taken temporally.
87sn (25:24) See the note on Porcius Festus in 24:27.
88sn (25:24) See the note on King Agrippa in 25:13.
89tn (25:24) Probably best understood as rhetorical hyperbole. BAGD 668 s.v. plh'qo" 2.b.g, "people, populace, population...toV plh'qo" the populace...a[pan toV pl. tw'n *Ioudaivwn Ac 25:24." However, the actions of the leadership are seen by Luke as representing the actions of the entire nation, so the remark is not inaccurate.
90tn (25:24) Or "appealed to" (BAGD 270 s.v. ejntugcavnw 1).
91sn (25:24) Here means "here in Caesarea."
92tn (25:24) Or "screaming."
93sn (25:25) He had done nothing that deserved death. Festus' opinion of Paul's guilt is like Pilate's of Jesus (Luke 23:4, 14, 22).
94tn (25:25) The participle ejpikalesamevnou (epikalesamenou) has been taken temporally. It could also be translated as causal: "and because he appealed..."
95tn (25:25) A designation of the Roman emperor (in this case, Nero). BAGD 745 s.v. sebastov" states, "oJ Sebastov" His Majesty the Emperor Ac 25:21, 25 (of Nero)."
96tn (25:25) 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.
97sn (25:26) There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.
98sn (25:26) To my lord means "to His Majesty the Emperor."
99tn (25:26) Grk "about whom I have nothing definite..." Because of the length and complexity of the Greek sentence, the relative pronoun ("whom") was replaced with a personal pronoun ("him") and a new sentence begun in the translation at the beginning of v. 26.
100sn (25:26) See the note on King Agrippa in 25:13.
101tn (25:26) Or "investigation." BAGD 56 s.v. ajnavkrisi" has "investigation, hearing, esp. preliminary hearing...th'" aj. genomevnh" Ac 25:26." This is technical legal language.
102tn (25:27) L&N 33.153 s.v. shmaivnw, "to cause something to be both specific and clear--`to indicate clearly, to make clear'... `for it seems unreasonable to me to send a prisoner without clearly indicating the charges against him' Ac 25:27."
sn (25:27) Without clearly indicating the charges against him. Again the point is made by Festus himself that there is difficulty even in articulating a charge against Paul.
1sn (26:1) See the note on King Agrippa in 25:13.
2tn (26:1) Grk "It is permitted for you."
3tn (26:1) Or "extended his hand" (a speaker's gesture).
4tn (26:1) Or "and began to speak in his own defense."
5sn (26:2) See the note on King Agrippa in 25:13.
6tn (26:3) BAGD 489 s.v. mavlista 1, "m. gnwvsthn o[nta se since you are outstandingly familiar Ac 26:3 (cf. Appian, Bell. Civ. 2, 26 §100 oJ mavlista ejcqrov" = the bitterest enemy)."
7tn (26:3) Grk "several controversial issues." BAGD 339 s.v. zhvthma states, "in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue Ac 15:2; 26:3. z. periv tino" questions about someth. ...18:15; 25:19.
8tn (26:3) BAGD 175 s.v. devomai, "in our lit. only w. the mng. ask... 1. w. inf. foll. ...Ac 26:3."
9tn (26:4) Grk "my manner of life."
10tn (26:4) Or "nation."
11tn (26:5) These words are repeated from v. 4 ("all the Jews know"). Because of the length and complexity of the Greek sentence, it was necessary to begin a new sentence at the beginning of v. 5 in the translation, but for this to make sense, the main verb i{sasi ({isasi) has to be repeated to connect with the o{ti (Joti) clause (indirect discourse) in v. 5.
12tn (26:5) Grk "having known me from time past." The participle proginwvskonte" (proginwskonte") has been translated as a causal circumstantial participle.
13tn (26:5) BAGD 703 s.v. proginwvskw has "Know from time past...proginwvskontev" me a[nwqen Ac 26:5." L&N 28.6 states, "`they have already known me beforehand, if they are willing to testify' Ac 26:5."
14tn (26:5) That is, strictest religious party. "Party" alone is used in the translation because "the strictest religious party of our religion" would be redundant.
15sn (26:5) See the note on Pharisee in 5:34.
16tn (26:6) BAGD 451 s.v. krivnw 4.a.a has "krivnesqai ejpiv tini be on trial because of a thing Ac 26:6."
17tn (26:6) Or "forefathers"; Grk "fathers."
18tn (26:7) Grk "to which [promise] our twelve tribes..." The antecedent of the relative pronoun (the promise in v. 6) has been specified in the translation for clarity.
19tn (26:7) Or "earnestly worship." The object of this service, God, is omitted but implied: BAGD 467 s.v. latreuvw, "Without the dat. of the one to whom the service is given: ejn ejkteneiva/ nuvkta k. hJmevran l. serve (God) earnestly night and day Ac 26:7." Although clear from the context in Greek, "God" must be supplied as the recipient of the service for the modern English reader.
20tn (26:7) Grk "I am being accused by the Jews." The passive construction was simplified by converting it to an active one in the translation.
21tn (26:7) Grk "O King!"
22tn (26:8) The word "people" is not in the Greek text, but has been supplied to indicate that the second person pronoun ("you") is plural (others in addition to King Agrippa are being addressed).
23tn (26:8) BAGD 451 s.v. krivnw 2, "tiv a[piston krivnetai par* uJmi'n... why do you think it is incredible? Ac 26:8." The passive construction ("why is it thought unbelievable...") has been converted to an active one to simplify the translation.
24tn (26:8) Or "incredible." BAGD 85 s.v. a[pisto" 1, "unbelievable, incredible... tiv a[piston krivnetai par* uJmi'n... why does it seem incredible to you? Ac 26:8."
25tn (26:8) Grk "if." The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.
26tn (26:9) BAGD 593 s.v. ou\n 3 states, "It may be that some traces of the class. usage in which ou\n is emphatic, = certainly, really, to be sure etc. (s. L-S-J s.v. 1) remain in the pap. ...and in the NT...Mt 3:8 (s. also 1b above), 10; J 20:30; of course Ac 26:9."
27tn (26:9) Grk "I thought to myself." BAGD 202 s.v. dokevw 2.a has "e[doxa ejmautw'/ dei'n pra'xai = Lat. mihi videbar I was convinced that it was necessary to do Ac 26:9."
28tn (26:10) Grk "by receiving authority." The participle labwvn (labwn) has been taken instrumentally.
29tn (26:10) Grk "cast down a pebble against them." L&N 30.103 states, "(an idiom, Grk `to bring a pebble against someone,' a reference to a white or black pebble used in voting for or against someone) to make known one's choice against someone--`to vote against.' ...`when they were sentenced to death, I also voted against them' Ac 26:10."
30tn (26:10) Grk "when they were being executed"; but the context supports the sentencing rather than the execution itself (cf. L&N 30.103).
31tn (26:11) Grk "and punishing...I tried." The participle timwrw'n (timwrwn) has been translated as a finite verb due to requirements of contemporary English style. Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
32sn (26:11) See the note on synagogue in 6:9.
33tn (26:11) The imperfect verb hjnavgkazon (hnankazon) has been translated as a conative imperfect (so BAGD 52 s.v. ajnagkavzw 1, "I tried to force them to blaspheme Ac 26:11").
34tn (26:11) Or "was so insanely angry with them." BAGD 255 s.v. ejmmaivnomai, "perissw'" ejmmainovmeno" aujtoi'" being furiously enraged at them Ac 26:11"; L&N 88.182 s.v. ejmmaivnomai, "to be so furiously angry with someone as to be almost out of one's mind--`to be enraged, to be infuriated, to be insanely angry' ...`I was so infuriated with them that I even went to foreign cities to persecute them' Ac 26:11."
35tn (26:11) Or "I pursued them even as far as foreign cities."
36tn (26:12) Grk "in which [activity]." Due to the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 in the translation. The referent of the relative pronoun ("which") was specified as "this very thing" for clarity.
37tn (26:12) Grk "going." The participle poreuovmeno" (poreuomenos) has been taken temporally.
38tn (26:12) L&N 37.40 s.v. ejpitrophv states, "the full authority to carry out an assignment or commission--`authority, complete power.' poreuovmeno" eij" thVn DamaskoVn met* ejxousiva" kaiV ejpitroph'" tw'n ajrcierevwn `going to Damascus with authority and complete power from the high priests' Ac 26:12. In Ac 26:12 the combination of ejxousiva and ejpitrophv serves to reinforce the sense of complete authority."
39tn (26:13) Grk "O King."
40tn (26:13) Or "from the sky" (the same Greek word means both "heaven" and "sky").
41tn (26:13) The word "everywhere" has been supplied in the translation to clarify the meaning of perilavmyan (perilamyan). Otherwise the modern reader might think that each of the individuals were encircled by lights or halos. See also Acts 9:7; 22:6, 9.
42tn (26:14) Grk "in the Hebrew language." See Acts 22:7 and 9:4.
43tn (26:14) Grk "It is hard for you."
44tn (26:14) "Goads" are pointed sticks used to direct a draft animal (an idiom for stubborn resistance). See BAGD 428 s.v. kevntron 2.
45tn (26:15) Grk "said."
46tn (26:16) L&N 30.89 has "`to choose in advance, to select beforehand, to designate in advance.'"
47sn (26:16) As a servant and witness. The commission is similar to Acts 1:8 and Luke 1:2. Paul was now an "eyewitness" of the Lord.
48tn (26:16) BAGD 578 s.v. oJravw 1.a.b states, "W. attraction of the relative w|n = touvtwn a{ Lk 9:36; Ac 22:15. The attraction is hard to explain in mavrtura w|n te ei\de" me w|n te ojfqhvsomaiv soi a witness to the things in which you saw me and to those in which I shall appear to you Ac 26:16b (the text is prob. not in order)."
49tc (26:16) Some MSS read, "of the things in which you have seen me." The accusative object me (me) is supplied after ei\dev" (eide") in B C*vid 614 945 1175 1739 1891 2464 and several early versions; it is omitted in Ì74 Í A C2 E Y 096 36 81 181 307 453 610 1409 1678 2344 Byz, most of the Itala, and some other versions. The combination of significant early Alexandrian support with the Byzantine text favors the omission of me.
50tn (26:17) Grk "rescuing." Because of the length and complexity of the Greek sentence, the participle ejxairouvmeno" (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.
51tn (26:17) That is, from the Jewish people. Grk "the people"; the words "your own" have been supplied to clarify the meaning.
52tn (26:17) The antecedent of the relative pronoun is probably both the Jews ("your own people") and the Gentiles, indicating the comprehensive commission Paul received.
53sn (26:18) To open their eyes so that they turn... Here is Luke's most comprehensive report of Paul's divine calling. His role was to call humanity to change their position before God and experience God's forgiveness as a part of God's family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.
54tn (26:18) BAGD 278 s.v. ejxousiva 2, "Also of Satan's power Ac 26:18." It is also possible to translate this "the domain of Satan" (cf. BAGD 278 s.v. ejxousiva 4.b)
55tn (26:18) Or "and an inheritance."
56sn (26:19) See the note on King Agrippa in 25:13.
57sn (26:19) I was not disobedient. Paul's defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God.
58tn (26:19) According to L&N 1.5, "In Ac 26:19 the adjective oujravnio" could be interpreted as being related simply to the meaning of oujranov"a `sky,' but it seems preferable to regard oujravnio" in this context as meaning simply `from heaven' or `heavenly.'"
59tn (26:20) BAGD 889 s.v. cwvra 1.b, "of the provincial name (1 Macc 8:3) hJ cwvra th'" *Ioudaiva" Ac 26:20."
60sn (26:20) That they should repent and turn to God. This is the shortest summary of Paul's message that he preached.
61tn (26:20) BAGD 78 s.v. a[xio" 1.b, "karpoiV a[. th'" metanoiva" fruits in keeping with your repentance Lk 3:8; Mt 3:8. For this a[. th'" metanoiva" e[rga Ac 26:20." Note how Paul preached the gospel offer and the issue of response together, side by side.
62tn (26:21) Grk "in the temple." This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
63tn (26:21) The imperfect verb ejpeirw'nto (epeirwnto) has been translated as a conative imperfect.
64tn (26:22) Grk "So experiencing...I stand." The participle tucwvn (tucwn) has been translated as a finite verb due to requirements of contemporary English style.
65tn (26:22) BAGD 246 s.v. ejktov" 2.b, "except oujdeVn ej. w|n nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; Test. Napht. 6:2) Ac 26:22."
66sn (26:22) What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.
67tn (26:23) BAGD 219 s.v. eij II, "After verbs of emotion that... Sim. also (Procop. Soph., Ep. 123 cavrin e[cein eij = that) marturovmeno"...eij paqhtoV" oJ Cristov" testifying...that the Christ was to suffer Ac 26:23."
68tn (26:23) Or "the Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
sn (26:23) See the note on Christ in 2:31.
69tn (26:23) That is, to the Jewish people. Grk "the people"; the word "our" has been supplied to clarify the meaning.
70sn (26:23) Note how the context of Paul's gospel message about Jesus, resurrection, and light both to Jews and to the Gentiles is rooted in the prophetic message of the OT scriptures. Paul was guilty of following God's call and preaching the scriptural hope.
71tn (26:24) Grk "he"; the referent (Paul) has been specified in the translation for clarity.
72sn (26:24) See the note on Porcius Festus in 24:27.
73tn (26:24) On the term translated "lost your mind" see BAGD 486 s.v. maivnomai, which has "you are out of your mind, said to one whose enthusiasm seems to have overcome his better judgment 26:24."
sn (26:24) The expression "You have lost your mind" would be said to someone who speaks incredible things, in the opinion of the hearer. Paul's mention of the resurrection (v. 23) was probably what prompted Festus to say this.
74tn (26:25) Grk "said."
75sn (26:25) See the note on Porcius Festus in 24:27.
76tn (26:25) Or "declaring." BAGD 102 s.v. ajpofqevggomai, "speak out, declare boldly or loudly...tiV: swfrosuvnh" rJhvmata Ac 26:25."
77tn (26:25) BAGD 802 s.v. swfrosuvnh 1, "reasonableness, rationality, mental soundness (in contrast to maniva X., Mem. 1, 1, 16; Pla., Prot. 323B) ajlhqeiva" kaiV swfrosuvnh" rJhvmata true and rational words (opp. maivnomai) Ac 26:25."
78tn (26:26) BAGD 631 s.v. parrhsiavzomai 1, "speak freely, openly, fearlessly, express oneself freely...likew. in the ptc. w. a verb of saying foll. ...parrhsiasavmenoi ei\pan 13:46. --26:26." This could refer to boldness in speaking here.
79tn (26:26) Grk "to whom I am speaking freely." The relative pronoun ("whom") was replaced by the personal pronoun ("him") to simplify the translation.
80tn (26:26) Grk "I cannot convince myself." BAGD 639 s.v. peivqw 3.a, "ouj peivqomai w. acc. and inf. I cannot believe Ac 26:26" (see also s.v. lanqavnw).
81tn (26:26) BAGD 466 s.v. lanqavnw, "lanqavnein aujtoVn touvtwn ouj peivqomai oujqevn I cannot bring myself to believe that any of these things has escaped his notice Ac 26:26."
82tn (26:26) This term refers to a hidden corner (BAGD 168 s.v. gnwniva). Paul's point is that these events to which he refers were not done in a secret, hidden place, tucked away outside of view. They were done in public for all the world to see.
83sn (26:27) "Do you believe the prophets?" Note how Paul made the issue believing the OT prophets and God's promise which God fulfilled in Christ. He was pushing King Agrippa toward a decision not for or against Paul's guilt of any crime, but concerning Paul's message.
84sn (26:27) See the note on King Agrippa in 25:13.
85sn (26:28) See the note on King Agrippa in 25:13.
86tc (26:28) There is a textual problem here which probably does not have much effect on the translation. Some MSS (E Y 36 307 453 610 614 945 1409 1678 1739 1891 2344 2464 Byz and some versions and fathers) supply genevsqai (genesqai, "to become") for poih'sai (poihsai, "to make"), found in Ì74 Í A B 048 33 81 181 1175 and some versions. Either infinitive ends up being translated "become," since the idiom "to make a Christian" = "to become a Christian."
tn (26:28) Or "In a short time you will make me a Christian." On the difficulty of the precise nuances of Agrippa's reply in this passage, see BAGD 639 s.v. peivqw 1.b. The idiom is like 1 Kgs 21:7 LXX. The point is that Paul was trying to persuade Agrippa to accept his message. If Agrippa had let Paul persuade him, he would have converted to Christianity.
sn (26:28) The question "In such a short time are you persuading me to become a Christian?" was probably a ploy on Agrippa's part to deflect Paul from his call for a decision. Note also how the tables have turned: Agrippa was brought in to hear Paul's defense, and now ends up defending himself. The questioner is now being questioned.
87tn (26:29) BAGD 564 s.v. ojlivgo" 3.b has "kaiV ejn ojl. kaiV ejn megavlw/ whether in a short or a long time vs. 29 (cf. Bl-D. §195; GHWhitaker, The Words of Agrippa to St. Paul: JTS 15, '14, 82f; AFridrichsen, Symb. Osl. 14, '35, 50; Field, Notes 141-3; cf. Rob. 653)."
88sn (26:29) Except for these chains. The chains represented Paul's unjust suffering for the sake of the message. His point was, in effect, "I do not care how long it takes. I only hope you and everyone else hearing this would become believers in Christ, but without my unjust suffering."
89tn (26:31) Grk "they spoke to one another saying." The participle levgonte" (legontes) is redundant in English and has not been translated.
90tn (26:31) BAGD 78 s.v. a[xio" 1.b has "qanavtou h] desmw'n a[. nothing deserving death or imprisonment 26:31."
sn (26:31) Not doing anything deserving death... Here is yet another declaration of Paul's innocence, but still no release. The portrayal shows how unjust Paul's confinement was.
91sn (26:32) See the note on King Agrippa in 25:13.
92sn (26:32) See the note on Porcius Festus in 24:27.
93tn (26:32) Or "set free."
94tn (26:32) Or "to the emperor" ("Caesar" is a title for the Roman emperor).
sn (26:32) If he had not appealed to Caesar. Ultimately Agrippa and Festus blamed what Paul himself had done in appealing to Caesar for his own continued custody. In terms of Luke's narrative, this still appears unjust and a denial of responsibility.
1sn (27:1) The last "we" section in Acts begins here and extends to 28:16 (the previous one ended at 21:18).
2sn (27:1) Sail to Italy. This voyage with its difficulty serves to show how God protected Paul on his long journey to Rome. From the perspective of someone in Palestine, this may well picture "the end of the earth" quite literally (cf. Acts 1:8).
3sn (27:1) .See the note on the word centurion in 10:1.
4tn (27:1) According to BAGD 745 s.v. sebastov", "Sebasthv is likew. an exact transl. of Lat. Augusta, an honorary title freq. given to auxiliary troops (Ptolem. renders it Sebasthv in connection w. three legions that bore it: 2, 3, 30; 2, 9, 18; 4, 3, 30) imperial cohort." According to W. Foerster (TDNT 7:175), "In Ac. 27:1 the spei'ra Sebasthv is an expression also found elsewhere for `auxiliary troops.'" In no case would this refer to a special imperial bodyguard, and to translate "imperial regiment" or "imperial cohort" might give this impression. There is some archeological evidence for a Cohors Augusta I stationed in Syria during the time of Augustus, but whether this is the same unit is very debatable.
sn (27:1) The Augustan Cohort. A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion. There is considerable debate over the identification of this particular cohort and the meaning of the title Augustan mentioned here. These may well have been auxiliary (provincial) troops given the honorary title.
5tn (27:2) Grk "Going on board." The participle ejpibavnte" (epibante") has been translated as a finite verb due to requirements of contemporary English style.
6sn (27:2) Adramyttium was a seaport in Mysia on the western coast of Asia Minor.
7tn (27:2) Grk "places."
8sn (27:2) Asia in the NT is always 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.
9tn (27:2) BAGD 53 s.v. ajnavgw 3, "as a nautical t.t. (aj. thVn nau'n put a ship to sea), mid. or pass. ajnavgesqai put out to sea."
sn (27:2) Although not explicitly stated, the ship put out to sea from the port of Caesarea (where the previous events had taken place (cf. 25:13) and then sailed along the Asiatic coast (the first stop was Sidon, v. 3).
10sn (27:2) A Macedonian. The city of Thessalonica (modern Salonica) was in the Roman province of Macedonia in Greece.
11tn (27:3) BAGD 410 s.v. katavgw, "Hence the pass. of ships and seafarers put in ei[" ti at a harbor...eij" Sidw'na Ac 27:3."
12sn (27:3) Sidon is another seaport 75 mi (120 km) north of Caesarea.
13tn (27:3) BAGD 858-9 s.v. filanqrwvpw", "benevolently, kindly filanqrwvpw" crh'sqaiv (tini) treat someone in kindly fashion...Ac 27:3."
sn (27:3) Treating Paul kindly. Paul's treatment followed the pattern or the earlier imprisonment (cf. Acts 24:23).
14tn (27:3) Grk "to go to his friends to be cared for." The scene is an indication of Christian hospitality.
15tn (27:4) Grk "putting out to sea." The participle ajnacqevnte" (anacqente") has been translated as a finite verb due to requirements of contemporary English style. BAGD 53 s.v. ajnavgw 3, "as a nautical t.t. (aj. thVn nau'n put a ship to sea), mid. or pass. ajnavgesqai put out to sea."
16tn (27:4) BAGD 846 s.v. uJpoplevw, "sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7." Thus they were east and north of the island.
17tn (27:5) Grk "the depths," the deep area of a sea far enough from land that it is not protected by the coast (L&N 1.73).
18sn (27:5) Pamphylia was a province in the southern part of Asia Minor. It was west of Cilicia (BAGD 432).
19tn (27:5) BAGD 422 s.v. katevrcomai 1, "Of ships and those who sail in them, who `come down' fr. the `high seas': arrive, put in...e[i" ti at someth. a harbor 18:22; 21:3; 27:5."
20sn (27:5) Myra was a city on the southern coast of Lycia in Asia Minor. This journey from Sidon (v. 3) was 440 mi (700 km) and took about 15 days.
21sn (27:5) Lycia was the name of a peninsula on the southern coast of Asia Minor between Caria and Pamphylia.
22sn (27:6) .See the note on the word centurion in 10:1.
23tn (27:6) Grk "finding." The participle euJrwvn (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.
24sn (27:6) Alexandria (modern Alexandria) was a great city of northern Egypt which was a center for grain trade to Rome. Therefore this type of travel connection was common at the time. For a winter journey (considered hazardous) there were special bonuses and insurance provided (Suetonius, Life of Claudius 18.1-2).
25tn (27:7) The participle braduploou'nte" (braduploounte") has been translated as a finite verb due to requirements of contemporary English style.
26sn (27:7) Cnidus was the name of a peninsula on the southwestern coast of Asia Minor. This was about 130 mi (210 km) from Myra.
27tn (27:7) This genitive absolute construction with prosew'nto" (prosewnto") has been translated as a causal circumstantial participle. L&N 13.139 translates the phrase mhV prosew'nto" hJma'" tou' ajnevmou (mh prosewnto" Jhma" tou anemou) as "the wind would not let us go any farther."
28tn (27:7) BAGD 846 s.v. uJpoplevw, "sail under the lee of an island, i.e. in such a way that the island protects the ship fr. the wind Ac 27:4, 7."
29sn (27:7) Salmone was the name of a promontory on the northeastern corner of the island of Crete. This was about 100 mi (160 km) farther along.
30tn (27:8) Grk "sailing along the coast...we came." The participle paralegovmenoi (paralegomenoi) has been translated as a finite verb due to requirements of contemporary English style. L&N 54.8, "paralevgomai: (a technical, nautical term) to sail along beside some object--`to sail along the coast, to sail along the shore.' ...`they sailed along the coast of Crete' Ac 27:13."
31tn (27:8) Grk "it"; the referent (Crete) has been supplied in the translation for clarity.
32sn (27:8) Lasea was a city on the southern coast of the island of Crete. This was about 60 mi (96 km) farther.
33tn (27:9) Or "unsafe" (BAGD 302 s.v. ejpisfalhv"). The term is a NT hapax legomenon.
34sn (27:9) The fast refers to the Jewish Day of Atonement, Yom Kippur. It was now into October and the dangerous winter winds would soon occur (Suetonius, Life of Claudius 18; Josephus, J. W. 1.14.2-3 [1.279-81]).
35tn (27:9) The accusative articular infinitive parelhluqevnai (parelhluqenai) after the preposition diav (dia) is causal. BAGD 626 s.v. parevrcomai 1.a.b has "diaV toV thVn nhsteivan h[dh parelhluqevnai because the fast was already over Ac 27:9."
36tn (27:9) Grk "Paul advised, saying to them." The participle levgwn (legwn) is redundant in English and has not been translated. On the term translated "advised," see BAGD 616 s.v. parainevw, which usually refers to recommendations.
sn (27:9) Paul advised them. A literary theme surfaces here: Though Paul is under arrest, he will be the one to guide them all through the dangers of the storm and shipwreck, showing clearly God's presence and protection of him. The story is told in great detail. This literary effect of slowing down the passage of time and narrating with many details serves to add a sense of drama to the events described.
37tn (27:10) Grk "is going to be with disaster."
38tn (27:10) Or "hardship," "damage." BAGD 832 s.v. u{bri" 3, "fig. hardship, disaster, damage caused by the elements...w. zhmiva Ac 27:10."
39tn (27:10) Grk "souls" (here, one's physical life).
40sn (27:11) See the note on the word centurion in 10:1.
41tn (27:11) Or "persuaded."
42tn (27:11) BAGD 456 s.v. kubernhvth" has "captain, steersman, pilot...W. nauvklho", the `shipowner'...Ac 27:11" See further L. Casson, Ships and Seamanship in the Ancient World, 316-18.
43tn (27:11) Grk "than by what was said by Paul." The passive construction has been converted to an active one to simplify the translation.
sn (27:11) More convinced by the captain and the ship's owner than by what Paul said. The position taken by the centurion was logical, since he was following "professional" advice. But this was not a normal voyage.
44tn (27:12) BAGD 145 s.v. boulhv 2.a, "b. tivqesqai (Judg 19:30; Ps 12:3) decide 27:12 (w. inf. foll.)."
45tn (27:12) BAGD 53 s.v. ajnavgw 3, "as a nautical t.t. (aj. thVn nau'n put a ship to sea), mid. or pass. ajnavgesqai put out to sea."
46tn (27:12) Grk "from there, if somehow" Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation and the introductory phrase "They hoped that" supplied (with the subject, "they," repeated from the previous clause) to make a complete English sentence.
47tn (27:12) Grk "if somehow, reaching Phoenix, they could..." The participle katanthvsante" (katanthsante") has been translated as a finite verb due to requirements of contemporary English style.
48sn (27:12) Phoenix was a seaport on the southern coast of the island of Crete. This was about 30 mi (48 km) further west.
49tn (27:12) Or "a harbor of Crete open to the southwest and northwest."
50tn (27:13) Grk "thinking." The participle dovxante" (doxante") has been translated as a finite verb due to requirements of contemporary English style.
51tn (27:13) Or "accomplish." L&N 68.29, for kratevw, has "to be able to complete or finish, presumably despite difficulties--`to accomplish, to do successfully, to carry out.' ...`thinking that they could carry out their purpose' Ac 27:13."
52tn (27:13) Or "departed."
53tn (27:13) L&N 54.8, "paralevgomai: (a technical, nautical term) to sail along beside some object--`to sail along the coast, to sail along the shore.'...`they sailed along the coast of Crete' Ac 27:13." With the addition of the adverb a\sson (asson) this becomes "sailed close along the coast of Crete."
54tn (27:14) Grk "a wind like a typhoon." That is, a very violent wind like a typhoon or hurricane (BAGD s.v. tufwnikov").
55sn (27:14) Or called Euraquilo (the actual name of the wind, a sailor's term which was a combination of Greek and Latin). According to Strabo (Geography 1.2.21), this was a violent northern wind.
56tn (27:14) Grk "from it"; the referent (the island) has been specified in the translation for clarity.
57tn (27:15) Or "was forced off course." Grk "The ship being caught in it." The genitive absolute construction with the participle sunarpasqevnto" (sunarpasqento") has been taken temporally; it could also be translated as causal ("Because the ship was caught in it").
58tn (27:15) BAGD 76 s.v. ajntofqalmevw, "Fig., of a ship tou' ploivou mhV dunamevnoi aj. tw'/ ajnevmw/ since the ship was not able to face the wind Ac 27:15."
59sn (27:15) Caught in the violent wind, the ship was driven along. They were now out of control, at the mercy of the wind and sea.
60tn (27:16) BAGD 848 s.v. uJpotrevcw, "run or sail under the lee of nautical t.t. ...Ac 27:16." The participle uJpodramovnte" (Jupodramonte") has been taken temporally ("as we ran under the lee of"). While this could also be translated as a participle of means ("by running...") this might suggest the ship was still under a greater degree of control by its crew than it probably was.
61sn (27:16) Cauda. This island was located south of Crete, about 23 mi (36 km) from where they began. There are various ways to spell the island's name (e.g., Clauda, BAGD 433 s.v. Klau'da).
62sn (27:16) The ship's boat was a small rowboat, normally towed behind a ship in good weather rather than stowed on board. It was used for landings, to maneuver the ship for tacking, and to lay anchors (not a lifeboat in the modern sense, although it could have served as a means of escape for some of the sailors; see v. 30). See L. Casson, Ships and Seamanship in the Ancient World, 248f.
63tn (27:17) Grk "After hoisting it up, they..."; the referent (the ship's crew) has been specified in the translation for clarity.
64tn (27:17) The participle a[rante" (arantes) has been taken temporally.
65tn (27:17) Possibly "ropes" or "cables"; Grk "helps" (a word of uncertain meaning; probably a nautical technical term, BAGD 844 s.v. bohvqeia).
66tn (27:17) BAGD 243 s.v. ejktivptw 2, "nautical t.t. drift off course, run aground ei[" ti on someth....on the Syrtis 27:17."
67tn (27:17) That is, on the sandbars and shallows of the Syrtis.
sn (27:17) On the Syrtis. The Syrtis was the name of two gulfs on the North African coast (modern Libya), feared greatly by sailors because of their shifting sandbars and treacherous shallows. The Syrtis here is the so-called Great Syrtis, toward Cyrenaica. It had a horrible reputation as a sailors' graveyard (Pliny, Natural History 5.26). Josephus (J. W. 2.16.4 [2.381]) says the name alone struck terror in those who heard it. It was near the famous Scylla and Charybdis mentioned in Homer's Odyssey.
68tn (27:17) Or perhaps "mainsail." The meaning of this word is uncertain. BAGD 754 s.v. skeu'o" 1.a has "toV skeu'o" Ac 27:17 seems to be the kedge or driving anchor..." while C. Maurer (TDNT 7:362) notes, "The meaning in Ac. 27:17: calavsante" toV skeu'o", is uncertain. Prob. the ref. is not so much to taking down the sails as to throwing the draganchor overboard to lessen the speed of the ship." In spite of this L&N 6.1 states, "In Ac 27:17, for example, the reference of skeu'o" is generally understood to be the mainsail." A reference to the sail is highly unlikely because in a storm of the force described in Ac 27:14, the sail would have been taken down and reefed immediately, to prevent its being ripped to shreds or torn away by the gale.
69tn (27:18) BAGD 796 s.v. sfovdrw'", "very much, greatly, violently s. ceimavzesqai be violently beaten by a storm Ac 27:18."
70tn (27:18) Or "jettisoning [the cargo]" (a nautical technical term). The words "the cargo" are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
sn (27:18) The desperation of the sailors in throwing the cargo overboard is reminiscent of Jon 1:5. At this point they were only concerned with saving themselves.
71tn (27:19) Or "rigging," "tackle"; Grk "the ship's things." Here the more abstract "gear" is preferred to "rigging" or "tackle" as a translation for skeu'o" (skeuos) because in v. 40 the sailors are still able to raise the (fore)sail, which they could not have done if the ship's rigging or tackle had been jettisoned here.
72tn (27:20) Grk "no small storm" = a very great storm.
73tn (27:20) Grk "no small storm pressing on us." The genitive absolute construction with the participle ejpikeimevnou (epikeimenou) has been translated as parallel to the previous genitive absolute construction (which was translated as temporal). BAGD 294 s.v. ejpivkeimai 2.b, "press around, press upon, be urgent...ceimw'no" ejpikeimevnou since a storm lay upon us Ac 27:20." L&N 14.2, "`the stormy weather did not abate in the least' or `the violent storm continued' Ac 27:20." To this last was added the idea of `battering' from the notion of `pressing upon' inherent in ejpivkeimai (epikeimai).
74tn (27:20) Grk "finally all hope that we would be saved was abandoned." The passive construction has been converted to an active one to simplify the translation. This represents a clearly secular use of the term sw/vzw (swzw) in that it refers to deliverance from the storm. At this point those on board the ship gave up hope of survival.
75tn (27:21) Or "Since they had no desire to eat for a long time." The genitive absolute construction with the participle uJparcouvsh" (Juparcoush") has been translated as a causal circumstantial participle. It could also be translated temporally ("When many of them had no desire to eat"). The translation of pollh'" (pollhs) as a substantized adjective referring to the people on board the ship ("many of them") rather than a period of time ("for a long time"; so most modern versions) follows BAGD 116 s.v. ajsitiva, "pollh'" aj. uJparcouvsh" since almost nobody wanted to eat because of anxiety or seasickness (seasickness: Ael. Aristid. 48, 68 K. = 24 p. 483 D. ajsitivai oujk ojlivgai in a storm. JRMadan, JTS 6, '05, 116-21. --Hippiatr. I 3, 7 ajsitiva"menouvsh") Ac 27:21." This detail indicates how turbulent things were on board the ship.
76tn (27:21) Here tovte (tote) is redundant (pleonastic) according to BAGD 824 s.v. tovte: "It is put pleonastically...J 13:27. Cf. Hv 2, 2, 4. Also after the ptc. diaswqevnte", tovte ejpevgnwmen Ac 28:1. Likew. pleonastically 6:11 D; 27:21." Thus it has not been translated.
77tn (27:21) Grk "standing up...said." The participle staqeiv" (staqeis) has been translated as a finite verb due to requirements of contemporary English style.
78tn (27:21) L&N 36.12 has "peiqarchvsantav" moi mhV ajnavgesqai ajpoV th'" Krhvth" `you should have listened to me and not have sailed from Crete' Ac 27:21."
sn (27:21) By saying "you should have listened to me and not put out to sea from Crete" Paul was not "rubbing it in," but was reasserting his credibility before giving his next recommendation.
79tn (27:21) BAGD 53 s.v. ajnavgw 3, "as a nautical t.t. (aj. thVn nau'n put a ship to sea), mid. or pass. ajnavgesqai put out to sea."
80tn (27:21) The infinitive kerdh'sai (kerdhsai) has been translated as resultative.
81sn (27:22) The same verb is used for Paul's original recommendation in Ac 27:9.
82tn (27:22) Grk "except the ship." Here "but" is used in place of the improper preposition plhvn (plhn; see BAGD 669 s.v. plhvn 2) since an exception like this, where two different categories of objects are involved (people and a ship), is more naturally expressed in contemporary English with an adversative ("but"). The words "will be lost" are also supplied for clarity.
sn (27:22) The "prophecy" about the ship serves to underscore Paul's credibility as an agent of God. Paul addressed his audience carefully and drew attention to the sovereign knowledge of God.
83tn (27:23) Grk "of whom I am." The relative clause with its possessive was translated following L&N 15.86 s.v. parivstamai.
84tn (27:23) Or "worship."
85tn (27:23) Or "stood by me." According to BAGD 628 s.v. parivsthmi 2.a.a, "approach, come tiniv (to) someone...Ac 9:39; 27:23."
86tn (27:24) Grk "came to me saying." The participle levgwn (legwn) has been translated as a finite verb due to requirements of contemporary English style.
87tn (27:24) According to BAGD 628 s.v. parivsthmi 2.a.a, "Also as a t.t. of legal usage...Kaivsari se dei' parasth'nai you must stand before the Emperor (as judge) Ac 27:24." See Acts 23:11. Luke uses the verb dei' (dei) to describe what must occur.
88tn (27:24) Or "before the emperor" ("Caesar" is a title for the Roman emperor).
89tn (27:24) Grk "God has graciously granted you all who are sailing with you." The words "the safety of" have been supplied to clarify the meaning of the verb kecavristai (kecaristai) in this context.
sn (27:24) The safety of all who are sailing with you. In a sense, Paul's presence protects them all. For Luke, it serves as a picture of what the gospel does through Christ and through the one who brings the message.
90tn (27:25) BAGD 661 s.v. pisteuvw 1.c, "w. pers. and thing added p. tiniv ti believe someone with regard to someth....W. dat. of the pers. and o{ti foll.: pisteuvetev moi o{ti ejgwV ejn tw'/ patriv J 14:11a. Cf. 4:21; Ac 27:25."
91tn (27:26) This is another use of dei' (dei) to indicate necessity (see also v. 24). Acts 28:1 shows the fulfillment of this.
92tn (27:27) Here "being driven" has been used to translate diafevrw (diaferw) rather than "drifting," because it is clear from the attempt to drop anchors in v. 29 that the ship is still being driven by the gale. "Drifting" implies lack of control, but not necessarily rapid movement.
93sn (27:27) The Adriatic Sea. They were now somewhere between Crete and Malta.
94tn (27:27) Grk "suspected that some land was approaching them." BAGD 711 s.v. prosavgw 2.a, "uJpenovoun prosavgein tinav aujtio'" cwvran they suspected that land was near (lit. `approaching them') Ac 27:27." Current English idiom would speak of the ship approaching land rather than land approaching the ship.
95tn (27:28) Grk "Heaving the lead, they found." The participle bolivsante" (bolisante") has been translated as a finite verb due to requirements of contemporary English style. See also BAGD 144 s.v. bolivzw. Although the term is used twice in this verse (and thus is technically not a NT hapax legomenon), it occurs nowhere else in the NT.
96sn (27:28) A fathom is about 6 feet or just under 2 meters (originally the length of a man's outstretched arms). This was a nautical technical term for measuring the depth of water. Here it was about 120 ft (36 m).
97tn (27:28) L&N 15.12, "bracuV deV diasthvsante" `when they had gone a little farther' Ac 27:28."
98sn (27:28) Here the depth was about 90 ft (27 m).
99tn (27:29) Grk "fearing." The participle fobouvmenoi (foboumenoi) has been translated as a causal circumstantial participle.
100tn (27:29) Grk "against a rough [rocky] place." L&N 79.84 has "fobouvmenoiv te mhv pou kataV tracei'" tovpoi" ejkpevswmen `we were afraid that we would run aground on the rocky coast' Ac 27:29."
101tn (27:29) Grk "throwing out...they." The participle rJivyante" (rJiyante") has been translated as a finite verb due to requirements of contemporary English style.
102tn (27:29) BAGD 329 s.v. eu[comai 2, "wish...tiV for someth....Foll. by acc. and inf....Ac 27:29."
103sn (27:29) And wished for day to come. The sailors were hoping to hold the ship in place until morning, when they could see what was happening and where they were.
104tn (27:30) BAGD 722 s.v. provfasi" 2, "profavsei wJ" under the pretext that, pretending that...Ac 27:30." In other words, some of the sailors gave up hope that such efforts would work and instead attempted to escape while pretending to help.
105sn (27:31) .See the note on the word centurion in 10:1.
106sn (27:31) The pronoun you is plural in Greek.
107sn (27:32) The soldiers cut the ropes. The centurion and the soldiers were now following Paul's advice by cutting the ropes to prevent the sailors from escaping.
108tn (27:32) Or "let it fall away." According to BAGD 243-44 s.v. ejkpivptw 1 and 2 the meaning of the verb in this verse could be either "fall away" or "drift away." Either meaning is acceptable, and the choice between them depends almost entirely on how one reconstructs the scene. Since cutting the boat loose would in any case result in it drifting away (whether capsized or not), the meaning "drift away" as a nautical technical term has been used here.
109tn (27:33) BAGD 129 s.v. a[cri 2 has "a[. ou| hJmevra h[mellen vivnesqai until the day began to dawn 27:33."
110tn (27:33) Or "have waited anxiously." Grk "waiting anxiously." The participle prosdokw'nte" (prosdokwnte") has been translated as a finite verb due to requirements of contemporary English style.
111tn (27:33) Or "continued."
112tn (27:33) Grk "having eaten nothing." The participle proslabovmenoi (proslabomenoi) has been translated as a finite verb (with subject "you" supplied) due to requirements of contemporary English style.
113tn (27:34) Or "necessary." BAGD 709 s.v. prov" I has "pr. th'" swthriva" necessary for safety Ac 27:34"; L&N 27.18 has "`therefore, I urge you to take some food, for this is important for your deliverance' or `...for your survival' Ac 27:34."
114tn (27:34) Or "deliverance" (`salvation' in a non-theological sense).
115tn (27:35) Grk "he"; the referent (Paul) has been specified in the translation for clarity.
116tn (27:35) Grk "taking bread, gave thanks." The participle labwvn (labwn) has been translated as a finite verb due to requirements of contemporary English style.
117tn (27:35) Or "before them all," but here this could be misunderstood to indicate a temporal sequence.
118tn (27:35) Grk "and breaking it, he began." The participle klavsa" (klasas) has been translated as a finite verb due to requirements of contemporary English style.
119tc (27:37) One early MS and an early version read "about seventy-six."
120sn (27:37) This is a parenthetical note by the author.
121tn (27:38) Or "When they had eaten their fill."
122tn (27:38) Or "grain."
123tn (27:39) Or "observed," "saw."
124tn (27:39) Or "gulf" (BAGD 442 s.v. kovlpo" 3).
125sn (27:39) A beach would refer to a smooth sandy beach suitable for landing.
126tn (27:40) That is, released. Grk "slipping...leaving." The participles perielovnte" (perielonte") and ei[wn (eiwn) have been translated as finite verbs due to requirements of contemporary English style.
127tn (27:40) The term is used of a ship's anchor. (BAGD 10 s.v. a[gkura 1).
128tn (27:40) Grk "bands"; possibly "ropes."
129tn (27:40) Or "rudders."
130tn (27:40) Grk "hoisting...they." The participle ejpavrante" (eparante") has been translated as a finite verb due to requirements of contemporary English style.
131tn (27:40) Grk "sail"; probably a reference to the foresail.
132tn (27:40) BAGD 423 s.v. katevcw 2, "intr., nautical t.t. make for, head for, steer toward...Ac 27:40."
133tn (27:41) Grk "fell upon a place of two seas." The most common explanation for this term is that it refers to a reef or sandbar with the sea on both sides, as noted in BAGD s.v. diqavlasso", "the tovpo" d. Ac 27:41 is prob. a sandbank at some distance fr. the shore, with rather deep water on both sides of it, a reef." However, Greek had terms for a "sandbank" (qi'" [qis], tainiva [tainia]), a "reef" (eJrma [Jerma]), "strait" (stenovn [stenon]), "promontory" (ajrwthvron [arwthron]), and other nautical hazards, none of which are used by the author here. NEB here translates tovpon diqavlasson (topon diqalasson) as "cross-currents," a proposal close to that advanced by J. M. Gilchrist in "The Historicity of Paul's Shipwreck," JSNT 61 (1996): 29-51, who suggests the meaning is "a patch of cross-seas," where the waves are set at an angle to the wind, a particular hazard for sailors. Thus the term most likely refers to some sort of adverse sea conditions rather than a topographical feature like a reef or sandbar.
134tn (27:41) Or "violence" (BAGD 140 s.v. biva 1).
135sn (27:42) The soldiers' plan was to kill the prisoners. The issue here was not cruelty, but that the soldiers would be legally responsible if any prisoners escaped and would suffer punishment themselves. So they were planning to do this as an act of self-preservation. See Acts 16:27 for a similar incident.
136tn (27:42) The participle ejkkolumbhvsa" (ekkolumbhsa") has been taken instrumentally.
137sn (27:43) .See the note on the word centurion in 10:1.
138tn (27:43) Or "wanting to rescue Paul."
sn (27:43) Thanks to the centurion who wanted to save Paul's life, Paul was once more rescued from a potential human threat.
139tn (27:43) BAGD 274 s.v. e[xeimi has "ejpiV thVn gh'n get to land Ac 27:43."
140tn (27:44) The words "were to follow" are not in the Greek text, but are implied. They must be supplied to clarify the sense in contemporary English.
141tn (27:44) Or "boards"; according to BAGD 742 s.v. saniv".
142tn (27:44) Grk "on pieces from the ship"; that is, pieces of wreckage from the ship.
sn (27:44) Both the planks and pieces of the ship were for the weak or non-swimmers. The whole scene is a historical metaphor representing how listening to Paul and his message could save people.
143tn (27:44) Grk "And in this way it happened that." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
1tn (28:1) Grk "We having been brought safely through" [to land] (same verb as 27:44). The word "shore" is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle diaswqevnte" (diaswqente") has been taken temporally.
2sn (28:1) Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.
3tn (28:2) Although this is literally bavrbaroi (barbaroi; "foreigners, barbarians") used for non-Greek or non-Romans, as BAGD 133 s.v. bavrbaro" 2.b notes, "Of the inhabitants of Malta, without derogatory conn. Ac 28:2, 4."
4tn (28:2) BAGD 829 s.v. tugcavnw 2.d, "dunavmei" ouj taV" tucouvsa" extraordinary miracles Ac 19:11. Cf. 28:2."
5tn (28:2) Or "because it was about to rain." BAGD 330 s.v. ejfivsthmi 2.a, "diaV t. uJetoVn toVn ejfestw'ta because it had begun to rain 28:2...But the mng. here could also be because it threatened to rain, in accordance w. the next mng."
6tn (28:3) Or "sticks."
7tn (28:4) Although this is literally bavrbaroi (barbaroi; "foreigners, barbarians") used for non-Greek or non-Romans, as BAGD 133 s.v. bavrbaro" 2.b notes, "Of the inhabitants of Malta, without derogatory conn. Ac 28:2, 4."
8tn (28:4) Grk "his"; the referent (Paul) has been specified in the translation for clarity.
9tn (28:4) That is, the goddess Justice has not allowed him to live. BAGD 198 s.v. divkh 2, "Justice personified as a goddess Ac 28:4"; L&N 12.27, "a goddess who personifies justice in seeking out and punishing the guilty--`the goddess Justice.' hJ divkh zh'n oujk ei[asen `the goddess Justice would not let him live' Ac 28:4." Although a number of modern English translations have rendered divkh (dikh) `justice,' preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun "justice" was capitalized and the reflexive pronoun "herself" was supplied to make the personification clear. This was considered preferable to supplying a word like `goddess' in connection with divkh.
10sn (28:4) The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul's survival of this incident without ill effects thus spoke volumes about his innocence.
11tn (28:5) BAGD 593 s.v. ou\n 4 indicates the particle has an adversative sense here, "but, however."
12tn (28:5) Grk "he"; the referent (Paul) has been specified in the translation for clarity.
13tn (28:5) Grk "shaking the creature off...he suffered no harm." The participle ajpotinavxa" (apotinaxa") has been translated as a finite verb due to requirements of contemporary English style.
14tn (28:6) Or "going to burn with fever." According to BAGD 658 s.v. pivmprhmi, either meaning (`swell up' or `burn with fever') is possible for Acts 28:6.
15tn (28:6) The participle prosdokwvntwn (prosdokwntwn) has been taken temporally.
16tn (28:6) The participle qewrouvntwn (qewrountwn) has been taken temporally.
17tn (28:6) Grk "happening." The participle ginovmenon (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.
18tn (28:6) Grk "changing their minds." The participle metabalovmenoi (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.
19sn (28:6) And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.
20tn (28:7) BAGD 645 s.v. periv 2.a.g, "of nearby places...taV periV toVn toVpon the region around the place Ac 28:7." The presence of ejkei'non (ekeinon) results in the translation "that place."
21tn (28:7) That is, the chief Roman official. Several inscriptions have confirmed the use of prw'to" (prwtos) as an administrative title used on the island of Malta for the highest Roman official. See further BAGD 692 s.v. Povplio".
22tn (28:8) Grk "It happened that the father." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
23tn (28:8) Grk "to whom Paul going in." Because of the length and complexity of the Greek sentence, the relative pronoun ("whom") was replaced by a personal pronoun ("him") and a new sentence begun here in the translation. The participle eijselqwvn (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
24tn (28:8) The participle ejpiqeiv" (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.
25sn (28:8) And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.
26tn (28:9) BAGD ajsqevneia 1.a, "e[cein aj. be ill Ac 28:9."
27sn (28:9) Many...also came and were healed. Again, here is irony. Paul, though imprisoned, "frees" others of their diseases.
28tn (28:10) Or "they also honored us greatly"; Grk "they also honored us with many honors" (an idiom).
29tn (28:10) BAGD 53 s.v. ajnavgw 3, "as a nautical t.t. (aj. thVn nau'n put a ship to sea), mid. or pass. ajnavgesqai put out to sea." In this case the simpler English "sail" is more appropriate. The English participle "preparing" has also been supplied, since the provisioning of the ship would take place some time before the actual departure.
30tn (28:10) BAGD 303 s.v. ejpitivqhmi 2.a "give tiniv ti someth. to someone (BGU 1208 1, 4 [27 BC]; PRyl. 81, 9 thVn o{lou t. pravgmato" ejxousivan toi'" katasporeu'si ejpeqevmhn) ajnagomevnoi" taV proV" taV" creiva" when we sailed they gave us what we needed Ac 28:10."
31sn (28:10) They gave us all the supplies we needed. What they had lost in the storm and shipwreck was now replaced. Luke describes these pagans very positively.
32tn (28:11) BAGD 53 s.v. ajnavgw 3, "as a nautical t.t. (aj. thVn nau'n put a ship to sea), mid. or pass. ajnavgesqai put out to sea."
33tn (28:11) Or "the `Twin Gods'; Grk "the Dioscuri" (a joint name for the pagan deities Castor and Pollux).
sn (28:11) That had the `Heavenly Twins' as its figurehead. The twin brothers Castor and Pollux, known collectively as the Dioscuri or `Heavenly Twins,' were the twin sons of Zeus and Leda according to Greek mythology. The Alexandrian ship on which Paul and his companions sailed from Malta had a carved emblem or figurehead of these figures, and they would have been the patron deities of the vessel. Castor and Pollux were the "gods of navigation." To see their stars was considered a good omen (Epictetus, Discourses 2.18.29; Lucian of Samosata, The Ship 9).
34tn (28:11) Or "as its emblem."
35tn (28:12) Grk "And putting in." The participle katacqevnte" (katacqente") has been translated as a finite verb due to requirements of contemporary English style. On the meaning of the participle, BAGD 410 s.v. katavgw states, "Hence the pass. of ships and seafarers put in ei[" ti at a harbor...eij" Surakouvsa" Ac 28:12." Because of the difference between Greek style, which often begins sentences or clauses with "and," and English style, which generally does not, kaiv (kai) is not translated here.
36sn (28:12) Syracuse was a city on the eastern coast of the island of Sicily. It was 75 mi (120 km) from Malta.
37tc (28:13) A few early MSS read "From there we cast off and arrived at Rhegium." The more difficult reading, perielovnte" (perielonte"; see Acts 27:40) is found only in Í* B Y and a single lectionary and version. The other major variant, perielqovnte" (perielqonte"), is found in Ì74 Í2 A 048 066 36 81 181 307 453 610 614 945 1175 1409 1678vid 1739 1891 2344 2464 Byz [L P] and a few versions and fathers. Because of the agreement of Ì74 with the Byzantine text and the limited support for perielovnte" (basically limited to Í* B Y) the reading perielqovnte" is preferred.
38sn (28:13) Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.
39tn (28:13) Grk "after one day, a south wind springing up, on the second day." The genitive absolute construction with the participle ejpigenomevnou (epigenomenou) has been translated as a clause with a finite verb due to requirements of contemporary English style.
40sn (28:13) Puteoli was a city on the western coast of Italy south of Rome. It was in the Bay of Naples some 220 mi (350 km) to the north of Rhegium. Here the voyage ended; the rest of the journey was by land.
41tn (28:14) Grk "where." Because of the length and complexity of the Greek sentence, the relative pronoun ("where") has been replaced with the demonstrative pronoun ("there") and a new sentence begun here in the translation.
42tn (28:14) Grk "finding." The participle euJrovnte" (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
43sn (28:14) That is, some fellow Christians.
44sn (28:15) Mention of Christian brothers from there (Rome) shows that God's message had already spread as far as Italy and the capital of the empire.
45sn (28:15) The Forum of Appius was a small traveler's stop on the Appian Way about 43 mi (71 km) south of Rome (BAGD 102). It was described by Horace as "crammed with boatmen and stingy tavernkeepers" (Satires 1.5.3).
46sn (28:15) Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.
47tn (28:15) Grk "whom, when he saw [them], Paul." Because of the length and complexity of the Greek sentence, the relative pronoun ("whom") was replaced by the personal pronoun ("them") and a new sentence begun here in the translation.
48tn (28:16) Or "to stay."
sn (28:16) Allowed to live by himself. Paul continued to have a generous prison arrangement (cf. Acts 27:3).
49tn (28:17) Grk "It happened that after three days." The introductory phrase ejgevneto (egeneto, "it happened that") common in Luke (69 times) and Acts (54 times) is redundant in contemporary English and has not been translated.
50tn (28:17) Grk "he"; the referent (Paul) has been specified in the translation for clarity.
51tn (28:17) L&N 33.309 has "`after three days, he called the local Jewish leaders together' Ac 28:17."
52tn (28:17) Grk "Men brothers," but this is both awkward and unnecessary in English.
53tn (28:17) The participle poihvsa" (poihsas) has been translated as a concessive circumstantial participle.
54tn (28:17) Or "forefathers"; Grk "fathers."
sn (28:17) I had done nothing against our people or the customs of our ancestors. Once again Paul claimed to be faithful to the Jewish people and to the God of Israel.
55tn (28:17) Grk "into the hands of the Romans," but this is redundant when paredovqhn (paredoqhn) is translated "handed over."
56tn (28:18) Grk "who when." Because of the length and complexity of the Greek sentence, the relative pronoun ("who") has been replaced by the personal pronoun ("they") and a new sentence begun at this point in the translation.
57sn (28:18) They wanted to release me. See Acts 25:23-27.
58tn (28:18) Grk "no basis for death," but in this context a sentence of death is clearly indicated.
59tn (28:19) That is, objected to my release.
60tn (28:19) Or "to the emperor" ("Caesar" is a title for the Roman emperor).
61tn (28:19) BAGD 423 s.v. kathgorevw 1.a "legal t.t.: bring charges in court-- a. before a human judge: tinov" against someone...Ac 25:5...oujc wJ" touV e[qnou" mou e[cwn ti kathgorei'n not that I had any charge to bring against my own people Ac 28:19." L&N 33.427 states for kathgorevw, "to bring serious charges or accusations against someone, with the possible connotation of a legal or court context--`to accuse, to bring charges.'"
62tn (28:19) Or "my own nation."
63sn (28:20) The hope of Israel. A reference to Israel's messianic hope. Paul's preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).
64tn (28:21) Grk "they said to him."
65tn (28:21) Or "arrived"; Grk "come" ("from there" is implied). Grk "coming." The participle paragenovmeno" (paragenomeno") has been translated as a finite verb due to requirements of contemporary English style.
66tn (28:22) Grk "regarding this sect it is known to us." The passive construction "it is known to us" has been converted to an active one to simplify the translation.
67tn (28:22) Grk "that everywhere it is spoken against." To simplify the translation the passive construction "it is spoken against" has been converted to an active one with the subject "people" supplied.
68tn (28:22) On the term translated "speak against" see BAGD 741 s.v. ajntilevgw 1.
69tn (28:23) Grk "Having set." The participle taxavmenoi (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.
70tn (28:23) Grk "Having set a day with him"; the words "to meet" are not in the Greek text, but are implied.
71tn (28:23) Or "came to him in his rented quarters."
72tn (28:23) BAGD 689 s.v. poluv" II.2.a.b, "(even) more pleivone" in even greater numbers Ac 28:23."
73tn (28:23) Grk "to whom he explained." Because of the length and complexity of the Greek sentence, the relative pronoun ("whom") has been replaced by the pronoun ("them") and a new sentence begun at this point in the translation.
74tn (28:23) BAGD 186 s.v. diamartuvromai 2 has "testify (of), bear witness (to) solemnly (orig. under oath)...God's kingdom 28:23."
75sn (28:23) Testifying about the kingdom of God. The topic is important. Paul's preaching was about the rule of God and his promise in Jesus. Paul's text was the Jewish scriptures.
76tn (28:23) Or "persuade."
77tn (28:24) Or "persuaded."
78tn (28:24) Grk "by the things spoken."
79sn (28:24) Some were convinced...but others refused to believe. Once again the gospel caused division among Jews, as in earlier chapters of Acts (13:46; 18:6).
80tn (28:25) The imperfect verb ajpeluvonto (apeluonto) has been translated as an ingressive imperfect.
81tn (28:25) Or "forefathers"; Grk "fathers."
82tn (28:26) Grk "you will hear with hearing" (an idiom).
83tn (28:26) Or "seeing"; Grk "you will look by looking" (an idiom).
84tn (28:27) Or "insensitive."
sn (28:27) The heart of this people has become dull. The charge from Isaiah is like Stephen's against the Jews of Jerusalem (Acts 7:51-53). They were a hard-hearted and disobedient people.
85tn (28:27) Grk "they hear heavily with their ears" (an idiom for slow comprehension).
86sn (28:27) Note how the failure to respond to the message of the gospel is seen as a failure to turn.
87sn (28:27) A quotation from Isa 6:9-10.
88tn (28:28) Grk "Therefore let it be known to you."
89tn (28:28) Or "of God."
90sn (28:28) The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44-47).
91tn (28:28) Grk "they also."
92tc (28:28) Some later MSS include 28:29: "When he had said these things, the Jews departed, having a great dispute among themselves." Verse 29 is omitted by Ì74 Í A B E Y 33 81 181 945 1175 1739 2344 2464 and a number of versions. They are included (with a few minor variations) in 36 307 453 610 614 945 1409 1678 1891 Byz Lect and some versions and fathers. This verse is almost certainly not a part of the original text of Acts. The present translation follows the standard critical Greek texts in omitting the verse number, a procedure also followed by a number of other modern translations.
93tn (28:30) Grk "He"; the referent (Paul) has been specified in the translation for clarity.
94tn (28:30) Or "stayed."
95tn (28:30) Or perhaps, "two whole years at his own expense." BAGD 523 s.v. mivsqwma states, "what is rented, a rented house (this mng. is not found elsewh. Even Ammonius Gramm. [100 AD] p. 93 Valck. knows nothing of it. Hence the transl. at his own expense [RSV] is poss.) ejn ejdivw/ misqwvmati in his own rented lodgings Ac 28:30 (for the idea cf. Jos., Ant. 18, 235)." The meaning "at his own expense" is also used in the NRSV.
96tn (28:30) Or "and received."
97tn (28:31) Or "Messiah"; both "Christ" (Greek) and "Messiah" (Hebrew and Aramaic) mean "one who has been anointed."
98tn (28:31) Or "openness."
99sn (28:31) Proclaiming...with complete boldness and without restriction. Once again Paul's imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.