Bible in 90 Days

Footnotes

1. Acts 6:8 tn The miraculous nature of these signs is implied in the context. Here the work of miracles extends beyond the Twelve for the first time.
2. Acts 6:9 sn 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 postexilic 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).
3. Acts 6:9 tn Grk “the so-called Synagogue of the Freedmen.” The translation of the participle λεγομένης (legomenēs) 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 (BDAG 594-95 s.v. Λιβερτῖνος).
4. Acts 6:9 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
5. Acts 6:10 tn Grk “and.” The context, however, indicates that the conjunction carries an adversative force.
6. Acts 6:10 sn They were not able to resist. This represents another fulfillment of Luke 12:11-12; 21:15.
7. Acts 6:11 tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.
8. Acts 6:11 tn Grk “heard him,” but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”
9. Acts 6:12 tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
10. Acts 6:12 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.
11. Acts 6:12 tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.
12. Acts 6:12 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.
13. Acts 6:13 sn This holy place is a reference to the temple.
14. Acts 6:13 sn 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.
15. Acts 6:14 tn Or “practices.”sn 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 at this time a temple-centered state and religion. 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 has also become 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.
16. Acts 6:15 tn 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, καί (kai) has not been translated here.
17. Acts 6:15 tn Or “Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
18. Acts 6:15 tn Grk “at him”; the referent (Stephen) has been specified in the translation for clarity.
19. Acts 6:15 sn 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 the appearance of a supernatural, heavenly messenger.
20. Acts 7:1 tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).
21. Acts 7:2 tn Grk “said.”
22. Acts 7:2 tn Or “ancestor”; Grk “father.”
23. Acts 7:3 sn A quotation from Gen 12:1.
24. Acts 7:4 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
25. Acts 7:4 tn The translation “made him move” for the verb μετοικίζω (metoikizō) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.
26. Acts 7:5 tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
27. Acts 7:5 tn 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.
28. Acts 7:5 tn Grk “a step of a foot” (cf. Deut 2:5).
29. Acts 7:5 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
30. Acts 7:5 sn 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.
31. Acts 7:5 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
32. Acts 7:6 tn 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.
33. Acts 7:6 tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.
34. Acts 7:6 sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.
35. Acts 7:7 tn BDAG 568 s.v. κρίνω 5.b.α states, “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).”
36. Acts 7:7 tn The words “of there” are not in the Greek text, but are implied.sn A quotation from Gen 15:14.
37. Acts 7:7 tn Or “and serve,” but with religious/cultic overtones (BDAG 587 s.v. λατρεύω).
38. Acts 7:7 sn An allusion to Exod 3:12.
39. Acts 7:8 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
40. Acts 7:8 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
41. Acts 7:8 sn 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.
42. Acts 7:8 tn 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.
43. Acts 7:8 tn 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.
44. Acts 7:8 sn The twelve patriarchs refers to the twelve sons of Jacob, the famous ancestors of the Jewish race (see Gen 35:23-26).
45. Acts 7:9 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
46. Acts 7:9 tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidōmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.
47. Acts 7:9 tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.
48. Acts 7:10 tn Or “appointed.” See Gen 41:41-43.
49. Acts 7:11 tn Grk “came upon all Egypt.”
50. Acts 7:11 tn Grk “and,” but logically causal.
51. Acts 7:11 sn 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, at which point an exclusive pronoun is used. This serves to emphasize the rebuke.
52. Acts 7:11 tn Or “forefathers”; Grk “fathers.”
53. Acts 7:12 tn Or possibly “food,” since in a number of extrabiblical contexts the phrase σιτία καὶ ποτά (sitia kai pota) means “food and drink,” where solid food is contrasted with liquid nourishment (L&N 3.42).
54. Acts 7:12 tn Or “forefathers”; Grk “fathers.”
55. Acts 7:12 tn 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.
56. Acts 7:13 tn BDAG 194 s.v. γένος 2. gives “family, relatives” here; another alternative is “race” (see v. 19).
57. Acts 7:14 tn The words “a message” are not in the Greek text, but are implied.
58. Acts 7:14 tn Or “Joseph had his father summoned” (BDAG 121 s.v. ἀποστέλλω 2.b).
59. Acts 7:14 tn Grk “souls” (here an idiom for the whole person).
60. Acts 7:15 tn 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.
61. Acts 7:15 tn Or “forefathers”; Grk “fathers.”
62. Acts 7:16 tn “and they.”
63. Acts 7:16 sn See Gen 49:29-32.
64. Acts 7:17 tn 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.
65. Acts 7:17 tn Grk “the people increased and multiplied.”
66. Acts 7:18 tn Or simply “did not know.” However, in this context the point is that 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).
67. Acts 7:18 tn Grk “arose,” but in this context it clearly refers to a king assuming power.
68. Acts 7:18 sn A quotation from Exod 1:8.
69. Acts 7:19 tn According to L&N 88.147 it is also possible to translate κατασοφισάμενος (katasophisamenos) as “took advantage by clever words” or “persuaded by sweet talk.”
70. Acts 7:19 tn Or “race.”
71. Acts 7:19 tn Or “forefathers”; Grk “fathers.”
72. Acts 7:19 tn Or “expose” (BDAG 303 s.v. ἔκθετος).
73. Acts 7:19 tn 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).
74. Acts 7:20 tn Or “was well-formed before God,” or “was well-pleasing to God” (BDAG 145 s.v. ἀστεῖος suggests the meaning is more like “well-bred” as far as God was concerned; see Exod 2:2).
75. Acts 7:20 tn 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”).
76. Acts 7:21 tn Or “exposed” (see v. 19).
77. Acts 7:21 tn Grk “Pharaoh’s daughter took him up for herself.” According to BDAG 64 s.v. ἀναιρέω, “The pap. exx. involve exposed children taken up and reared as slaves…The rendering ‘adopt’ lacks philological precision and can be used only in a loose sense (as NRSV), esp. when Gr-Rom. terminology relating to adoption procedures is taken into account.” 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,” although it should not be understood to refer to a technical, legal event.
78. Acts 7:21 tn Or “and reared him” (BDAG 74 s.v. ἀνατρέφω b).
79. Acts 7:22 tn Or “instructed.”
80. Acts 7:22 tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).
81. Acts 7:23 tn Grk “heart.”
82. Acts 7:23 tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.
83. Acts 7:23 tn Grk “the sons of Israel.”
84. Acts 7:24 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
85. Acts 7:24 tn “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.
86. Acts 7:24 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
87. Acts 7:24 tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).
88. Acts 7:25 tn Grk “his brothers.”
89. Acts 7:25 tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.
90. Acts 7:25 tn Grk “by his hand,” where the hand is a metaphor for the entire person.
91. Acts 7:25 sn 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.
92. Acts 7:26 tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.
93. Acts 7:26 tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).
94. Acts 7:26 tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).
95. Acts 7:27 tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).
96. Acts 7:27 tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.
97. Acts 7:27 tn Or “appointed.”
98. Acts 7:28 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?” sn 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.
99. Acts 7:29 tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος (logos) refers to the remark made by the Israelite, this translation has followed the first option.
100. Acts 7:29 tn Or “resident alien.” Traditionally πάροικος (paroikos) 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.
101. Acts 7:30 tn 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, καί (kai) has not been translated here.
102. Acts 7:30 tn Or “wilderness.”
103. Acts 7:30 sn An allusion to Exod 3:2.
104. Acts 7:32 tn Or “ancestors”; Grk “fathers.”
105. Acts 7:32 tn Grk “and Isaac,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
106. Acts 7:32 sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.
107. Acts 7:32 tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).
108. Acts 7:33 sn 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.
109. Acts 7:34 tn Or “mistreatment.”
110. Acts 7:34 tn Or “to set them free.”
111. Acts 7:34 tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
112. Acts 7:34 sn A quotation from Exod 3:7-8, 10.
113. Acts 7:35 sn 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).
114. Acts 7:35 sn 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.
115. Acts 7:35 tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrōtēn) is given in L&N 37.129: “a person who liberates or releases others.”
116. Acts 7:35 tn 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 first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).
117. Acts 7:36 tn Here the context indicates the miraculous nature of the signs mentioned.sn 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).
118. Acts 7:36 tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
119. Acts 7:36 tn Grk “and at,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
120. Acts 7:36 tn Or “desert.”
121. Acts 7:37 tn Grk “to the sons of Israel.”
122. Acts 7:37 sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).
123. Acts 7:38 tn This term, ἐκκλησία (ekklēsia), 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.
124. Acts 7:38 tn Or “desert.”
125. Acts 7:38 tn Or “forefathers”; Grk “fathers.”
126. Acts 7:38 tn 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.
127. Acts 7:38 tn Or “messages.” This is an allusion to the law given to Moses.
128. Acts 7:38 tc ‡ The first person pronoun ἡμῖν (hēmin, “to us”) is read by A C D E Ψ 33 1739 M lat sy, while the second person pronoun ὑμῖν (humin, “to you”) is read by P⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.
129. Acts 7:39 tn 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.
130. Acts 7:39 tn Or “forefathers”; Grk “fathers.”
131. Acts 7:39 sn 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.
132. Acts 7:39 sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).
133. Acts 7:40 tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.
134. Acts 7:40 sn 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.
135. Acts 7:41 tn Grk “And.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
136. Acts 7:41 tn Grk “In those days.”
137. Acts 7:41 tn Or “a bull calf” (see Exod 32:4-6). The term μοσχοποιέω (moschopoieō) occurs only in Christian writings according to BDAG 660 s.v.
138. Acts 7:41 tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
139. Acts 7:41 tn The imperfect verb εὐφραίνοντο (euphrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.
140. Acts 7:41 tn Or “in what they had done.”
141. Acts 7:42 sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.
142. Acts 7:42 tn Or “stars.”sn To worship the hosts of heaven. Their action violated Deut 4:19; 17:2-5. See Ps 106:36-43.
143. Acts 7:42 tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).
144. Acts 7:42 tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”
145. Acts 7:43 tn Or “tent.”sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).
146. Acts 7:43 sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.
147. Acts 7:43 tc ‡ Most mss, including several significant ones (P⁷⁴ א A C E Ψ 33 1739 M h p vg sy^h mae bo Cyr), have ὑμῶν (humōn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the autographic wording here. NA²⁸ has the word in brackets, indicating some doubt as to its authenticity.
148. Acts 7:43 sn Rephan (῾Ραιφάν, Rhaiphan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.
149. Acts 7:43 tn Or “I will make you move.”
150. Acts 7:43 sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.
151. Acts 7:44 tn Or “forefathers”; Grk “fathers.”
152. Acts 7:44 tn Or “tent.”sn 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.
153. Acts 7:44 tn Or “desert.”
154. Acts 7:44 tn Grk “the one”; the referent (God) has been specified in the translation for clarity.
155. Acts 7:44 tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
156. Acts 7:45 tn Grk “And.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
157. Acts 7:45 tn Or “forefathers”; Grk “fathers.”
158. Acts 7:45 tn Or “forefathers”; Grk “fathers.”sn Before our ancestors. Stephen has backtracked here to point out how faithful God had been before the constant move to idolatry just noted.
159. Acts 7:45 tn Grk “In those days.”
160. Acts 7:46 tn 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.
161. Acts 7:46 tn Or “grace.”
162. Acts 7:46 tn Grk “before,” “in the presence of.”
163. Acts 7:46 tn The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive εὑρεῖν (heurein). 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”).
164. Acts 7:46 tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).
165. Acts 7:46 tc Some mss read θεῷ (theō, “God”) here, a variant much easier to understand in the context. The reading “God” is supported by א² A C E Ψ 33 1739 M lat sy co. The more difficult οἴκῳ (oikō, “house”) is supported by P⁷⁴ א* B D H 049. Thus the second reading 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 and 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 (see Lake and 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 possible parallel that seems to support the reading “house” as authentic. (For the more detailed discussion from which this note was derived, see TCGNT 308-9.)
166. Acts 7:47 sn See 1 Kgs 8:1-21.
167. Acts 7:48 sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).
168. Acts 7:48 sn 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).
169. Acts 7:49 sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.
170. Acts 7:50 tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.
171. Acts 7:50 tn The question in Greek introduced with οὐχί (ouchi) expects a positive reply.sn A quotation from Isa 66:1-2. If God made the heavens, how can a human building contain him?
172. Acts 7:51 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
173. Acts 7:51 tn The term ἀπερίτμητοι (aperitmētoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.
174. Acts 7:51 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
175. Acts 7:51 tn Or “forefathers”; Grk “fathers.”
176. Acts 7:52 tn Or “forefathers”; Grk “fathers.”
177. Acts 7:52 sn Which…persecute. The rhetorical question suggests they persecuted them all.
178. Acts 7:52 tn 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, καί (kai) has not been translated here.
179. Acts 7:52 sn The Righteous One is a reference to Jesus Christ.
180. Acts 7:52 sn 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).
181. Acts 7:53 tn 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 pronoun “You” supplied in place of the Greek relative pronoun to make a complete sentence in English.
182. Acts 7:53 tn Traditionally, “as ordained by angels,” but εἰς (eis) with the accusative here should be understood as instrumental (a substitute for ἐν [en]); so BDAG 291 s.v. εἰς 9, 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 Decrees given by angels. According to Jewish traditions in the first century, the law of Moses was mediated through angels. See also the note on “angel” in 7:35.
183. Acts 7:53 tn The Greek word φυλάσσω (phulassō, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
184. Acts 7:54 tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).
185. Acts 7:54 tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.
186. Acts 7:55 tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.
187. Acts 7:55 tn Grk “being full,” but the participle ὑπάρχων (huparchōn) has not been translated since it would be redundant in English.
188. Acts 7:55 tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.
189. Acts 7:55 sn The picture of Jesus standing (rather than seated) 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.
190. Acts 7:56 tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
191. Acts 7:57 sn They covered their ears to avoid hearing what they considered to be blasphemy.
192. Acts 7:58 tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
193. Acts 7:58 sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.
194. Acts 7:58 tn Or “outer garments.”sn 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).
195. Acts 7:59 tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
196. Acts 7:60 tn Grk “Then falling to his knees he cried out.” The participle θείς (theis) has been translated as a finite verb due to requirements of contemporary English style.
197. Acts 7:60 sn 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).
198. Acts 7:60 tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
199. Acts 7:60 tn The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
200. Acts 8:1 tn The term ἀναίρεσις (anairesis) can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).
201. Acts 8:1 tn Or “severe.”
202. Acts 8:1 tn 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.”
203. Acts 8:1 sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.
204. Acts 8:1 tn Or “countryside.”
205. Acts 8:2 tn “Some” is not in the Greek text, but is implied.
206. Acts 8:2 sn 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.
207. Acts 8:2 tn Or “mourned greatly for him.”
208. Acts 8:3 tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. 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.
209. Acts 8:3 tn The participle σύρων (surōn) has been translated as an finite verb due to requirements of contemporary English style.
210. Acts 8:3 tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”
211. Acts 8:5 tn 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 BDAG 912 s.v. Σαμάρεια, and L&N 93.568.sn 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 [1908]: 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 autographic, 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).
212. Acts 8:5 tn The imperfect ἐκήρυσσεν (ekērussen) has been translated as an ingressive, since this is probably the first time such preaching took place.
213. Acts 8:5 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:31.
214. Acts 8:6 tn Grk “to what was being said by Philip,” a passive construction that has been changed to active voice in the translation.
215. Acts 8:6 tn 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).
216. Acts 8:7 sn The expression unclean spirits refers to evil supernatural spirits which were ceremonially unclean, and which caused the persons possessed by them to be ceremonially unclean.
217. Acts 8:7 tn Grk “For [in the case of] many who had unclean spirits, they were coming out, crying in a loud voice.”
218. Acts 8:8 tn Grk “and there came about,” but this is somewhat awkward in English.
219. Acts 8:8 sn 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.
220. Acts 8:9 tn On the idiom προϋπῆρχεν μαγεύων (proupērchen mageuōn) meaning “had been practicing magic” see BDAG 889 s.v. προϋπάρχω.
221. Acts 8:10 tn Grk “all of them”; the referent (the people) has been specified in the translation for clarity.
222. Acts 8:10 tn 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 BDAG 263 s.v. δύναμις 5, but the repetition of the article before καλουμένη μεγάλη (kaloumenē megalē) suggests the translation “the power of God that is called ‘Great.’”
223. Acts 8:12 sn The kingdom of God is also what Jesus preached; see Acts 1:3. The term reappears in Acts 14:22; 19:8; 28:23, 31. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See also Luke 6:20; 11:20; 17:20-21.
224. Acts 8:12 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
225. Acts 8:12 tn The imperfect verb ἐβαπτίζοντο (ebaptizonto) has been translated as an ingressive imperfect.
226. Acts 8:13 tn Or “he kept close company with.”
227. Acts 8:13 sn He was amazed. Now Simon, the one who amazed others, is himself amazed, showing the superiority of Philip’s connection to God. Christ is better than anything the culture has to offer.
228. Acts 8:14 tn Or “message.”
229. Acts 8:14 sn They sent. The Jerusalem church with the apostles was overseeing the expansion of the church, as the distribution of the Spirit indicates in vv. 15-17.
230. Acts 8:15 tn 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.
231. Acts 8:16 tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.
232. Acts 8:16 tn Or “fallen on.”
233. Acts 8:16 sn This is a parenthetical note by the author.
234. Acts 8:17 tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.
235. Acts 8:17 sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40.
236. Acts 8:18 tc Most witnesses (P^45,74 A* C D E Ψ 33 1739 M latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to hagion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.
237. Acts 8:19 tn Or “ability”; Grk “authority.”
238. Acts 8:20 tn 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.
239. Acts 8:20 tn Or “obtain.”
240. Acts 8:21 tn The translation “share or part” is given by L&N 63.13.
241. Acts 8:21 tn Since the semantic range for λόγος (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 the present translation.
242. Acts 8:22 tn Or “and implore the Lord.”
243. Acts 8:22 tn 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.
244. Acts 8:23 tn 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.
245. Acts 8:24 tn Grk “Simon answered and said.”sn 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.
246. Acts 8:24 tn Grk “may come upon.”
247. Acts 8:25 tn Grk “after they”; the referents (Peter and John) have been specified in the translation for clarity.
248. Acts 8:25 tn The verb διαμαρτύρομαι (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.
249. Acts 8:25 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; here and in Acts 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8; 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
250. Acts 8:25 tn 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”).
251. Acts 8:25 sn By proclaiming the good news to many Samaritan villages, the apostles now actively share in the broader ministry the Hellenists had started.
252. Acts 8:25 tn “As they went” is not in the Greek text, but is implied by the imperfect tense (see tn above).
253. Acts 8:26 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
254. Acts 8:26 tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legōn) has not been translated.
255. Acts 8:26 tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata mesēmbrian) 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.
256. Acts 8:26 tn Or “wilderness.”
257. Acts 8:26 tn 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 The concluding note about the road appears to be a parenthetical note by the author.
258. Acts 8:27 tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.
259. Acts 8:27 tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
260. Acts 8:27 tn 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, καί (kai) has not been translated here.
261. Acts 8:27 tn 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.”
262. Acts 8:27 sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). 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.
263. Acts 8:27 tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakēs) is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.sn 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.
264. Acts 8:27 tn 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.
265. Acts 8:27 sn 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.
266. Acts 8:28 tn 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, καί (kai) has not been translated here.
267. Acts 8:28 tn 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, καί (kai) has not been translated here.sn The fact that this man was reading from a scroll (an expensive item in the first century) indicates his connection to a wealthy house.
268. Acts 8:30 tn The participle προσδραμών (prosdramōn) is regarded as attendant circumstance.
269. Acts 8:30 tn The words “to it” are not in the Greek text but are implied.
270. Acts 8:30 tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.
271. Acts 8:30 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
272. Acts 8:30 tn 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.”
273. Acts 8:31 tn Grk “He”; the referent (the man) has been specified in the translation for clarity.
274. Acts 8:31 tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.
275. Acts 8:32 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
276. Acts 8:32 tn 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.
277. Acts 8:33 tc ‡ Most later mss (C E Ψ 33^vid M sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinōsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so P⁷⁴ א A B 1739 lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.
278. Acts 8:33 tn Or “justice was denied him”; Grk “his justice was taken away.”
279. Acts 8:33 tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.” sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.
280. Acts 8:33 tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.
281. Acts 8:33 sn A quotation from Isa 53:7-8.
282. Acts 8:34 tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokritheis) has not been translated.
283. Acts 8:34 tn Grk “I beg you,” “I ask you.”
284. Acts 8:34 sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.
285. Acts 8:35 tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixas) has been translated as a finite verb due to requirements of contemporary English style.
286. Acts 8:35 sn 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.
287. Acts 8:36 tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”
288. Acts 8:36 tc A few later mss (E 36 323 453 945 1739 1891) add, with minimal differences in wording, 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 lacking in P^45,74 א A B C 33 614 vg sy^p,h co. It is clearly not a part of the original text of Acts. The variant is significant in showing how some in the early church viewed the necessity of a confession of faith. The present translation follows NA²⁸ in omitting the verse number, a procedure also followed by a number of other modern translations.
289. Acts 8:38 tn 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.”
290. Acts 8:38 sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.
291. Acts 8:39 tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).
292. Acts 8:39 sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).
293. Acts 8:40 tn Or “appeared.”
294. Acts 8:40 sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.
295. Acts 8:40 tn The words “the area” are not in the Greek text but are implied.
296. Acts 8:40 tn Or “he preached the gospel.”
297. Acts 8:40 tn Or “cities.”
298. Acts 8:40 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
299. Acts 9:1 tn Or “Saul, making dire threats.”
300. Acts 9:1 tn 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.
301. Acts 9:2 sn See the note on synagogue in 6:9.
302. Acts 9:2 sn The expression “the way” in ancient religious literature refers at times to “the whole way of life fr. a moral and spiritual viewpoint” (BDAG 692 s.v. ὁδός 3.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).
303. Acts 9:2 tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.
304. Acts 9:2 sn From Damascus to Jerusalem was a six-day journey. Christianity had now expanded into Syria.
305. Acts 9:3 tn Grk “As he was going along, it happened that when he was approaching.” The phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
306. Acts 9:3 tn Or “shone” (BDAG 799 s.v. περιαστράπτω). The light was more brilliant than the sun according to Acts 26:13.
307. Acts 9:4 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
308. Acts 9:4 tn The double vocative suggests emotion.
309. Acts 9:4 sn Persecuting me. To persecute the church is to persecute Jesus.
310. Acts 9:6 tn Or “But arise.”
311. Acts 9:6 tn Literally a passive construction, “it will be told to you.” This has been converted to another form of passive construction in the translation.
312. Acts 9:7 tn The Greek term here is ἀνήρ (anēr), 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.
313. Acts 9:7 tn That is, unable to speak because of fear or amazement. See BDAG 335 s.v. ἐνεός.
314. Acts 9:7 sn 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.
315. Acts 9:8 tn Grk “his eyes being open,” a genitive absolute construction that has been translated as a concessive adverbial participle.
316. Acts 9:8 sn He could see nothing. This sign of blindness, which was temporary until v. 18, is like the sign of muteness experienced by Zechariah in Luke 1. It allowed some time for Saul (Paul) to reflect on what had happened without distractions.
317. Acts 9:8 tn Grk “they”; the referents (Saul’s companions) have been specified in the translation for clarity.
318. Acts 9:9 tn Grk “And for.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
319. Acts 9:9 tn 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.
320. Acts 9:10 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
321. Acts 9:10 sn 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).
322. Acts 9:10 tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
323. Acts 9:11 sn The noting of the detail of the locale, ironically called ‘Straight’ Street, shows how directive and specific the Lord was.
324. Acts 9:12 tc ‡ The words ἐν ὀράματι (en oramati, “in a vision”) are not found in some of the earliest and best mss (P⁷⁴ א A 81 lat sa bo), but are implied from the context. The phrase is included, although sometimes in a different order with ἄνδρα (andra, “man”) or omitting ἄνδρα altogether, by B C E Ψ 33 1175 1739 M. The order of words in NA²⁸, ἄνδρα ἐν ὁράματι, is supported only by B C 1175. Generally speaking, when there are three or more variants, with one an omission and the others involving rearrangements, the longer readings are later scribal additions. Further, the reading looks like a clarifying note, for an earlier vision is explicitly mentioned in v. 10. On the other hand, it is possible that some scribes deleted the words because of perceived repetition, though this is unlikely since it is a different vision two verses back. It is also possible that some scribes could have confused ὁράματι with ὀνόματι (onomati, “name”); TCGNT 319 notes that several mss place ονόματι before ᾿Ανανίαν (Ananian, “Ananias”) while a few others drop ὀνόματι altogether. The Sahidic mss are among those that drop the word, however, and they also lack ἐν ὁράματι; all that is left is one version and father that drops ὀνόματι. Perhaps the best argument for the authenticity of the phrase is that B C 1175 preserve a rare, distinctively Lukan word order, but this is not nearly as harsh or unusual as what Luke does elsewhere. A decision is difficult in this case, but on balance the omission of the phrase seems to be authentic. The words are nevertheless added in the translation because of contextual considerations. NA²⁸ places the words in brackets, indicating doubts as to their authenticity. sn Apparently while in Damascus Paul had a subsequent vision in the midst of his blindness, fulfilling the prediction in 9:6.
325. Acts 9:13 sn 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.
326. Acts 9:13 tn The word “people” is not in the Greek text, but is implied.
327. Acts 9:14 tn Grk “to bind.”
328. Acts 9:14 sn The expression “those who call on your name” is a frequent description of believers (Acts 2:21; 1 Cor 1:2; Rom 10:13).
329. Acts 9:15 tn Or “tool.”
330. Acts 9:15 tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).
331. Acts 9:16 tn Or “because of my name.” BDAG 1031 s.v. ὑπέρ 2 lists Acts 9:16 as an example of ὑπέρ (huper) used to indicate “the moving cause or reason, because of, for the sake of, for.”
332. Acts 9:17 tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epitheis) has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.
333. Acts 9:17 tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.
334. Acts 9:17 tn 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”).
335. Acts 9:17 sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.
336. Acts 9:18 tn 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, καί (kai) has not been translated here.
337. Acts 9:18 tn The comparison to “scales” suggests a crusty covering which peeled away (cf. BDAG 592 s.v. λεπίς 2).
338. Acts 9:18 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been 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.
339. Acts 9:19 tn Grk “It happened that for several days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
340. Acts 9:20 sn See the note on synagogue in 6:9.
341. Acts 9:20 tn The ὅτι (hoti) 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 οὗτος (houtos) combined with the present tense verb ἐστιν (estin) suggests the contents of what was proclaimed are a direct (albeit summarized) quotation.sn 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.
342. Acts 9:21 tn 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, καί (kai) has not been translated here.
343. Acts 9:21 tn The Greek interrogative particle used in this verse (οὐχ, ouch) expects a positive reply. They all knew about Saul’s persecutions.
344. Acts 9:21 tn Normally, “destroying,” but compare 4 Macc 4:23; 11:4 and MM 529 s.v. πορθέω for examples from Koine papyri. See also BDAG 853 s.v. πορθέω.
345. Acts 9:21 tn Grk “bring them bound”; the translation “bring someone as prisoner” for δεδεμένον ἄγειν τινά (dedemenon agein tina) is given by BDAG 221 s.v. δέω 1.b.
346. Acts 9:22 tn 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 ἐνδυναμόω (endunamoō) is given in L&N 74.7, with this specific verse as an example.
347. Acts 9:22 tn Or “was confounding.” For the translation “to cause consternation” for συγχέω (suncheō) see L&N 25.221.
348. Acts 9:22 tn Or “by showing for certain.”
349. Acts 9:22 tn Grk “that this one”; the referent (Jesus) has been specified in the translation for clarity.
350. Acts 9:22 tn 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 See the note on Christ in 2:31.
351. Acts 9:23 sn 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).
352. Acts 9:24 tn The words “against him” are implied, as suggested by L&N 30.71.
353. Acts 9:24 tn Or “guarding.” This is a negative term in Luke-Acts (Luke 6:7; 14:1; 20:20).
354. Acts 9:24 tn The word πύλη (pulē) 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.
355. Acts 9:25 tn The opening in the wall is not specifically mentioned here, but the parallel account in 2 Cor 11:33 mentions a “window” or “opening” (θυρίς, thuris) 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.
356. Acts 9:25 tn On the term for “basket” used here, see BDAG 940 s.v. σπυρίς.
357. Acts 9:26 tn Or “join.”
358. Acts 9:26 tn The participle πιστεύοντες (pisteuontes) has been translated as a causal adverbial participle.
359. Acts 9:27 tn Grk “taking Saul, brought him.” The participle ἐπιλαβόμενος (epilabomenos) has been translated as a finite verb due to requirements of contemporary English style.
360. Acts 9:27 tn Grk “him”; the referent (Saul) has been specified in the translation for clarity.
361. Acts 9:27 tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
362. Acts 9:27 tn Grk “and that,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
363. Acts 9:27 tn On this verb which is used 7 times in Acts, see BDAG 782 s.v. παρρησιάζομαι 1. See also v. 28.
364. Acts 9:28 tn 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.”
365. Acts 9:29 tn Or “arguing.” BDAG 954 s.v. συζητέω 2 gives “dispute, debate, argue…τινί ‘w. someone’” for συνεζήτει (sunezētei).
366. Acts 9:29 tn 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.
367. Acts 9:30 sn Caesarea was a city on the coast of Palestine, south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
368. Acts 9:31 tn Or “Therefore.” This verse is another summary text in Acts (cf. 2:41-47; 4:32-37; 5:12-16; 6:7).
369. Acts 9:31 tn Grk “and Galilee,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
370. Acts 9:31 tn Grk “had.”
371. Acts 9:31 tn Or “Built up.” The participle οἰκοδομουμένη (oikodomoumenē) has been translated as a participle of result related to εἶχεν (eichen). It could also be understood as adverbial to ἐπληθύνετο (eplēthuneto): “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 do not regard the participle of result as a legitimate category, it is actually fairly common (see ExSyn 637-39).
372. Acts 9:31 tn 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, καί (kai) has not been translated here.
373. Acts 9:31 tn Grk “it”; the referent (the church) has been specified in the translation for clarity.
374. Acts 9:32 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
375. Acts 9:32 tn 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.”
376. Acts 9:32 sn Lydda was a city northwest of Jerusalem on the way to Joppa. It was about 10.5 miles (17 km) southeast of Joppa.
377. Acts 9:33 tn Since the participle κατακείμενον (katakeimenon), an adjectival participle modifying Αἰνέαν (Ainean), has been translated into English as a relative clause (“who had been confined to a mattress”), 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 mattress, so it is best translated “because.”
378. Acts 9:34 tn 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, καί (kai) has not been translated here.
379. Acts 9:34 tc ‡ Several variants occur at this juncture. Some of the earliest and best witnesses (P⁷⁴ א B* C Ψ 33^vid Did^pt) read “Jesus Christ” (᾿Ιησοῦς Χριστός, Iēsous Christos); others ([A] 36 1175 it) have “the Lord Jesus Christ” (ὁ κύριος ᾿Ιησοῦς Χριστός, ho kurios Iēsous Christos); a few read simply ὁ Χριστός (614 1241 1505); the majority of mss (B² E 1739 M Did^pt) have “Jesus the Christ” ( ᾿Ιησοῦς ὁ Χριστός). Although the pedigree of this last reading is relatively weak, it draws strength from the fact that (a) the other readings are much more natural and thus more predictable, and (b) there are several variants for this text. It seems hardly likely that scribes would intentionally change a more common expression into a title that is used nowhere else in the NT (although 1 John 2:22; 5:1 come close with “Jesus is the Christ”), nor would they unintentionally change a frequently used designation into an unusual one. Thus, in spite of the external evidence (which is nevertheless sufficient to argue for authenticity), ᾿Ιησοῦς ὁ Χριστός is the reading that best explains the rise of the others.tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
380. Acts 9:34 tn The translation “make your own bed” for στρῶσον σεαυτῷ (strōson seautō) is given by BDAG 949 s.v. στρωννύω 1. 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.
381. Acts 9:35 tn 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, καί (kai) has not been translated here.
382. Acts 9:35 sn Lydda was a city northwest of Jerusalem on the way to Joppa.
383. Acts 9:35 sn Sharon refers to the plain of Sharon, a region along the coast of Palestine.
384. Acts 9:35 tn Repetition of the pronoun “they” as subject of ἐπέστρεψαν (epestrepsan) 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.
385. Acts 9:35 sn They turned. To “turn” is a good summary term for the response to the gospel.
386. Acts 9:36 sn 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” (A. F. Rainey, ISBE 2:1118-19).
387. Acts 9:36 tn 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.
388. Acts 9:36 sn 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.”
389. Acts 9:36 tn 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 ἐποίει (epoiei) has been translated as a progressive imperfect (“was continually doing”).
390. Acts 9:37 tn Grk “It happened that in those days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
391. Acts 9:37 tn Grk “becoming sick, she died.” The participle ἀσθενήσασαν (asthenēsasan) has been translated as a finite verb due to requirements of contemporary English style.
392. Acts 9:37 tn The participle λούσαντες (lousantes) is taken temporally.
393. Acts 9:37 tn Grk “washed her,” but the reference is to her corpse.
394. Acts 9:38 sn Lydda was a city northwest of Jerusalem on the way to Joppa.
395. Acts 9:38 tn Grk “Do not delay to come to us.” It is somewhat smoother to say in English, “Come to us without delay.”
396. Acts 9:39 tn 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.
397. Acts 9:39 tn The participle παραγενόμενον (paragenomenon) is taken temporally.
398. Acts 9:39 tn Grk “and all.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
399. Acts 9:39 tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
400. Acts 9:39 tn Or “shirts” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, chitōn) 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.
401. Acts 9:39 tn Grk “and garments,” referring here to other types of clothing besides the tunics just mentioned.
402. Acts 9:39 tn The verb ἐποίει (epoiei) has been translated as a customary imperfect.
403. Acts 9:40 tn Grk “Peter, sending them all outside, knelt down.” The participle ἐκβαλών (ekbalōn) has been translated as a finite verb due to requirements of contemporary English style.
404. Acts 9:40 tn Grk “and kneeling down,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. Instead the “and” is placed before the verb προσηύξατο (prosēuxato, “and prayed”). The participle θείς (theis) is taken as a participle of attendant circumstance.
405. Acts 9:40 tn Grk “and turning.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
406. Acts 9:40 sn 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.
407. Acts 9:41 tn Grk “Giving her his hand, he raised her up.” The participle δούς (dous) has been translated as a finite verb due to requirements of contemporary English style.
408. Acts 9:41 tn Grk “Then calling the saints…he presented her.” The participle φωνήσας (phōnēsas) has been translated as a finite verb due to requirements of contemporary English style; it could also be taken temporally (“After he called”).
409. Acts 9:42 tn Or “known all over.” BDAG 511 s.v. κατά A.1.c. has “became known throughout all Joppa” for γνωστὸν γενέσθαι καθ᾿ ὅλης ᾿Ιόππης (gnōston genesthai kath’ holēs Ioppēs).
410. Acts 9:42 sn This became known…many believed in the Lord. This is a “sign” miracle that pictures how the Lord can give life.
411. Acts 9:43 tn Grk “So it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
412. Acts 9:43 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
413. Acts 9:43 tn Grk “with a certain Simon.”
414. Acts 9:43 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.
415. Acts 10:1 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). 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 [15.331-341]).
416. Acts 10:1 sn 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 throughout the region may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like the apostle Paul did (cf. Acts 22:28).
417. Acts 10:1 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in a.d. 88.
418. Acts 10:2 tn 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.
419. Acts 10:2 sn 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 proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.
420. Acts 10:2 tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).
421. Acts 10:3 tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.
422. Acts 10:3 tn 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 ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
423. Acts 10:3 tn The participles εἰσελθόντα (eiselthonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”
424. Acts 10:4 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
425. Acts 10:4 tn Grk “said,” but in response to the angel’s address, “replied” is better English style.
426. Acts 10:4 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
427. Acts 10:4 tn Or “your gifts to the needy.”
428. Acts 10:4 sn 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).
429. Acts 10:5 tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
430. Acts 10:5 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.
431. Acts 10:5 tn Grk “a certain Simon.”
432. Acts 10:6 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.
433. Acts 10:7 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
434. Acts 10:7 tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketēs), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.
435. Acts 10:7 tn The meaning of the genitive participle προσκαρτερούντων (proskarterountōn) 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.
436. Acts 10:9 tn Grk “about the sixth hour.”
437. Acts 10:9 tn The participles ὁδοιπορούντων (hodoiporountōn, “while they were on their way”) and ἐγγιζόντων (engizontōn, “approaching”) have been translated as temporal participles.
438. Acts 10:9 sn 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.
439. Acts 10:10 tn The traditional translation, “he fell into a trance,” is somewhat idiomatic; it is based on the textual variant ἐπέπεσεν (epepesen, “he fell”) found in the Byzantine text but almost certainly not original.
440. Acts 10:11 tn Grk “And he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
441. Acts 10:11 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
442. Acts 10:11 tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.
443. Acts 10:11 tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).
444. Acts 10:11 tn Or “coming down.”
445. Acts 10:11 tn Or “to the ground.”
446. Acts 10:12 tn 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.
447. Acts 10:12 tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate. See also Gen 6:20, as well as the law making such creatures unclean food in Lev 11:2-47.
448. Acts 10:12 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
449. Acts 10:13 tn Grk “And there came.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
450. Acts 10:13 tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.
451. Acts 10:13 tn Or “kill.” Traditionally θῦσον (thuson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
452. Acts 10:14 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akathartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.sn 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.
453. Acts 10:15 tn 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, καί (kai) has not been translated here.
454. Acts 10:15 tn Or “declare.”
455. Acts 10:15 sn For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.
456. Acts 10:16 tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).
457. Acts 10:17 tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).
458. Acts 10:17 tn Grk “having learned.” The participle διερωτήσαντες (dierōtēsantes) has been translated as a finite verb due to requirements of contemporary English style.
459. Acts 10:17 tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”sn 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.
460. Acts 10:18 tn Grk “and.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the pronoun “they” as the subject of the following verb.
461. Acts 10:18 tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).
462. Acts 10:19 tn The translation “think seriously about” for διενθυμέομαι (dienthumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).
463. Acts 10:20 tn Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
464. Acts 10:20 tn 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 (BDAG 231 s.v. διακρίνω 6).
465. Acts 10:21 tn Grk “Peter going down to the men, said.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
466. Acts 10:21 tn Grk “Behold, it is I whom you seek,” or “Behold, I am the one you seek.” “Here I am” is used to translate ἰδοὺ ἐγώ εἰμι (idou egō eimi).
467. Acts 10:22 sn See the note on the word centurion in 10:1.
468. Acts 10:22 tn Or “just.”
469. Acts 10:22 tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou ethnous tōn Ioudaiōn) 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 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.
470. Acts 10:22 tn Grk “hear words.”
471. Acts 10:23 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.sn When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.
472. Acts 10:23 tn Or “went forth.”
473. Acts 10:23 sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.
474. Acts 10:24 tn 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.
475. Acts 10:24 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi).
476. Acts 10:24 tn Normally προσδοκάω (prosdokaō) 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.
477. Acts 10:25 tn Grk “So it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
478. Acts 10:25 tn Grk “meeting him.” The participle συναντήσας (sunantēsas) has been translated as a finite verb due to requirements of contemporary English style.
479. Acts 10:25 tn Grk “falling at his feet, worshiped.” The participle πεσών (pesōn) has been translated as a finite verb due to requirements of contemporary English style.
480. Acts 10:25 sn 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.
481. Acts 10:26 tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”
482. Acts 10:26 tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anthrōpos) has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.
483. Acts 10:27 tn 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, καί (kai) has not been translated here.
484. Acts 10:27 tn Or “many people assembled.”
485. Acts 10:28 tn Here ὡς (hōs) is used like ὅτι (hoti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).
486. Acts 10:28 tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).
487. Acts 10:28 tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiō).
488. Acts 10:28 tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.
489. Acts 10:28 tn This is a generic use of ἄνθρωπος (anthrōpos).
490. Acts 10:28 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akathartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.sn 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.
491. Acts 10:29 tn Grk “Therefore when I was sent for.” The passive participle μεταπεμφθείς (metapemphtheis) has been taken temporally and converted to an active construction which is less awkward in English.
492. Acts 10:29 tn Grk “ask for what reason.”
493. Acts 10:30 tn 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, καί (kai) has not been translated here.
494. Acts 10:30 tn Grk “said.”
495. Acts 10:30 tn Grk “at the ninth hour.” Again, this is the hour of afternoon prayer.
496. Acts 10:30 tn Grk “and behold.” The interjection ἰδού (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.
497. Acts 10:31 tn Or “your gifts to the needy.”
498. Acts 10:31 sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.
499. Acts 10:32 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname.
500. Acts 10:33 tn Grk “you have done well by coming.” The idiom καλῶς ποιεῖν (kalōs poiein) is translated “be kind enough to do someth.” by BDAG 505-6 s.v. καλῶς 4.a. The participle παραγενόμενος (paragenomenos) has been translated as an English infinitive due to the nature of the English idiom (“kind enough to” + infinitive).
501. Acts 10:33 tn The translation “we are here in the presence of God” for ἐνώπιον τοῦ θεοῦ πάρεσμεν (enōpion tou theou paresmen) is given by BDAG 773 s.v. πάρειμι 1.a.
502. Acts 10:33 tn Or “to hear everything.”
503. Acts 10:33 tn 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.
504. Acts 10:34 tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixas) has been translated as a finite verb due to requirements of contemporary English style.
505. Acts 10:34 tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). 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.
506. Acts 10:35 sn See Luke 24:47.
507. Acts 10:35 tn Or “shows reverence for him.”
508. Acts 10:35 tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.sn Note how faith and response are linked here by the phrase and does what is right.
509. Acts 10:36 tn 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.
510. Acts 10:36 tn Grk “the word.”
511. Acts 10:36 tn Grk “to the sons.”
512. Acts 10:36 sn 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.
513. Acts 10:36 tn Or “by.”
514. Acts 10:36 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
515. Acts 10:36 sn 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.
516. Acts 10:37 tn Or “proclaimed.”
517. Acts 10:38 sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.
518. Acts 10:38 tn Or “how.” The use of ὡς (hōs) as an equivalent to ὅτι (hoti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.
519. Acts 10:38 tn 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.
520. Acts 10:38 tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.sn 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.
521. Acts 10:38 sn See Acts 7:9.
522. Acts 10:39 tn 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, καί (kai) has not been translated here.
523. Acts 10:39 tn 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 BDAG 1093-94 s.v. χώρα 2.b).
524. Acts 10:39 tn 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.
525. Acts 10:39 tn 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.
526. Acts 10:40 tn 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.
527. Acts 10:40 tn 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.
528. Acts 10:41 tn Or “the witnesses God had previously chosen.” See Acts 1:8.
529. Acts 10:41 sn Ate and drank. See Luke 24:35-49.
530. Acts 10:42 tn Grk “and he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
531. Acts 10:42 tn The verb διαμαρτύρομαι (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.
532. Acts 10:42 tn 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.
533. Acts 10:42 tn Grk “that this one is the one,” but this is awkward in English and has been simplified to “that he is the one.”
534. Acts 10:42 tn Or “designated.” BDAG 723 s.v. ὁρίζω 2.b has “the one appointed by God as judge” for this phrase.
535. Acts 10:42 sn 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.
536. Acts 10:43 tn 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.
537. Acts 10:43 sn 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.
538. Acts 10:44 tn Or “came down on.” God now acted to confirm the point of Peter’s speech.
539. Acts 10:44 tn Or “word.”
540. Acts 10:45 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
541. Acts 10:45 tn Or “The Jewish Christians”; Grk “The believers from the circumcision.”
542. Acts 10:45 sn 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.
543. Acts 10:45 tn Or “because.”
544. Acts 10:45 tn That is, the gift consisting of the Holy Spirit. Here τοῦ πνεύματος (tou pneumatos) is a genitive of apposition; the gift consists of the Spirit.
545. Acts 10:45 sn The gift of the Holy Spirit had been poured out. Cf. the account in Acts 2, especially 2:33. Note also Joel 2:17-21 and Acts 11:15-18.
546. Acts 10:46 tn Or “extolling,” “magnifying.”
547. Acts 10:47 tn 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]”).
548. Acts 10:47 tn 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.
549. Acts 10:48 tn 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.
550. Acts 10:48 tn 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.
551. Acts 11:1 tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.
552. Acts 11:1 tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”
553. Acts 11:2 tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.
554. Acts 11:2 tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).
555. Acts 11:3 tn Or “You were a guest in the home of” (according to L&N 23.12).
556. Acts 11:3 tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.
557. Acts 11:4 tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.
558. Acts 11:5 tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.
559. Acts 11:5 tn Or “coming down.”
560. Acts 11:5 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
561. Acts 11:6 tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.
562. Acts 11:6 tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate.
563. Acts 11:6 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
564. Acts 11:7 tn Or “kill.” Traditionally θῦσον (thuson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
565. Acts 11:8 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akathartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.
566. Acts 11:9 tn Or “declare.” The wording matches Acts 10:15.
567. Acts 11:11 tn Grk “And behold.”
568. Acts 11:11 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
569. Acts 11:11 tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epestēsan) here.
570. Acts 11:11 tn The word “staying” is not in the Greek text but is implied.
571. Acts 11:12 sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.
572. Acts 11:14 tn Grk “words” (ῥήματα, rhēmata), but in this context the overall message is meant rather than the individual words.
573. Acts 11:15 tn Or “came down on.”
574. Acts 11:15 tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.
575. Acts 11:15 sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.
576. Acts 11:16 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8; 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
577. Acts 11:16 tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.
578. Acts 11:16 sn John…Spirit. This remark repeats Acts 1:5.
579. Acts 11:17 tc Codex Bezae (D) and a few other Western witnesses here lack ὁ θεός (ho theos, “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.
580. Acts 11:17 sn That is, the same gift of the Holy Spirit.
581. Acts 11:17 tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (hēmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edōken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.
582. Acts 11:17 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
583. Acts 11:17 tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.
584. Acts 11:18 tn Grk “these things.”
585. Acts 11:18 tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.
586. Acts 11:18 tn Or “glorified.”
587. Acts 11:18 sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).
588. Acts 11:18 sn In the Greek text the phrase even to the Gentiles is in an emphatic position.
589. Acts 11:19 sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.
590. Acts 11:19 tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (diēlthon) in this verse are given in L&N 15.17.
591. Acts 11:19 sn Phoenicia was an area along the Mediterranean coast north of Palestine.
592. Acts 11:19 tn Grk “and Cyprus,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
593. Acts 11:19 sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.
594. Acts 11:19 tn Grk “word.”
595. Acts 11:20 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
596. Acts 11:20 sn Cyrene was a city on the northern African coast west of Egypt.
597. Acts 11:20 tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elthontes) has been translated as a finite verb due to requirements of contemporary English style.
598. Acts 11:20 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
599. Acts 11:20 sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.
600. Acts 11:21 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
601. Acts 11:21 tn The participle πιστεύσας (pisteusas) is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (arithmos), but has been translated into English as a relative clause (“who believed”).
602. Acts 11:21 sn Again, the expression turned is a summary term for responding to the gospel.
603. Acts 11:22 tn Grk “Word.”
604. Acts 11:22 tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.
605. Acts 11:22 tc ‡ Most mss read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielthein) is found before ἕως (heōs) in D E Ψ 33 M and some versional mss. It is lacking in P⁷⁴ א A B 81 1739 and some versional mss. Although the infinitive with ἕως fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be autographic. NA²⁸ has the infinitive in brackets, indicating doubt as to its authenticity.
606. Acts 11:22 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.
607. Acts 11:23 tn Grk “Antioch, who when.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
608. Acts 11:23 tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).
609. Acts 11:23 tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.
610. Acts 11:24 tn Grk “a significant crowd.”
611. Acts 11:26 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
612. Acts 11:26 tn Grk “So it happened that” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
613. Acts 11:26 tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
614. Acts 11:26 tn Grk “a significant crowd.”
615. Acts 11:26 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
616. Acts 11:26 sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.
617. Acts 11:27 tn Grk “In these days,” but the dative generally indicates a specific time.
618. Acts 11:27 tn The word “some” is not in the Greek text, but is usually used in English when an unspecified number is mentioned.
619. Acts 11:27 sn Prophets are mentioned only here and in 13:1 and 21:10 in Acts.
620. Acts 11:27 sn Came down from Jerusalem. Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude).
621. Acts 11:27 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
622. Acts 11:28 tn Grk “getting up, predicted.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
623. Acts 11:28 tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).
624. Acts 11:28 tn Grk “great.”
625. Acts 11:28 sn This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45-48. The events described in chap. 11 of Acts occurred during the early part of that period.
626. Acts 11:28 tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenē) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).
627. Acts 11:28 tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
628. Acts 11:28 sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54.
629. Acts 11:29 tn So BDAG 410 s.v. εὐπορέω.
630. Acts 11:29 tn Or “determined,” “resolved.”
631. Acts 11:29 tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.sn The financial relief reflects the oneness of the church, meeting the needs of another (even racially distinct) community. Jerusalem, having ministered to them, now received ministry back. A later collection from Greece is noted in Rom 15:25-27, but it reflects the same spirit as this gift.
632. Acts 11:30 tn Grk “Judea, which they did.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
633. Acts 11:30 tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
634. Acts 12:1 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.
635. Acts 12:1 tn Or “King Herod had some from the church arrested.”
636. Acts 12:1 tn Or “to cause them injury.”
637. Acts 12:2 sn The expression executed with a sword probably refers to a beheading. James was the first known apostolic martyr (Eusebius, Eccl. Hist. 2.9.1-3). On James, not the Lord’s brother, see Luke 5:10; 6:14. This death ended a short period of peace noted in Acts 9:31 after the persecution mentioned in 8:1-3.
638. Acts 12:3 tn This could be a reference to the Jewish people (so CEV) or to the Jewish leaders (so NLT). The statement in v. 4 that Herod intended to bring Peter “out to the people” (i.e., for a public trial) may suggest the former is somewhat more likely.
639. Acts 12:3 sn This is a parenthetical note by the author.
640. Acts 12:4 sn Four squads of soldiers. Each squad was a detachment of four soldiers.
641. Acts 12:4 tn Grk “guard him, planning to bring him out.” The Greek construction continues with a participle (βουλόμενος, boulomenos) and an infinitive (ἀναγαγεῖν, anagagein), but this creates an awkward and lengthy sentence in English. Thus a reference to Herod was introduced as subject and the participle translated as a finite verb (“Herod planned”).
642. Acts 12:4 tn Or “intended”; Grk “wanted.”
643. Acts 12:4 tn Grk “to bring him out to the people,” but in this context a public trial (with certain condemnation as the result) is doubtless what Herod planned. L&N 15.176 translates this phrase “planning to bring him up for a public trial after the Passover.”
644. Acts 12:5 tn Or “constantly.” This term also appears in Luke 22:14 and Acts 26:7.
645. Acts 12:5 tn Grk “but earnest prayer was being made by the church to God for him.” The order of the clauses has been rearranged to follow English style, and the somewhat awkward passive “prayer was being made” has been changed to the simpler active verb “were praying.” Luke portrays what follows as an answer to prayer.
646. Acts 12:6 tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.
647. Acts 12:6 tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.
648. Acts 12:6 tn Or “were guarding.”
649. Acts 12:7 tn Grk “And behold.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.
650. Acts 12:7 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
651. Acts 12:7 tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxas) has been translated as a finite verb due to requirements of contemporary English style.
652. Acts 12:7 tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.
653. Acts 12:7 tn Grk “the hands,” but the wrist was considered a part of the hand.
654. Acts 12:8 tn While ζώννυμι (zōnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.
655. Acts 12:8 tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.
656. Acts 12:8 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
657. Acts 12:8 tn Or “outer garment.”
658. Acts 12:9 tn Grk “And going out he followed.”
659. Acts 12:9 tn Grk “Peter going out followed him.” The participle ἐξελθών (exelthōn) has been translated as a finite verb due to requirements of contemporary English style.
660. Acts 12:9 tn The word “him” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
661. Acts 12:9 tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).
662. Acts 12:10 tn Or perhaps, “guard posts.”
663. Acts 12:10 sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).
664. Acts 12:10 tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
665. Acts 12:10 tn The Greek term here, αὐτομάτη (automatē), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).
666. Acts 12:10 tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).
667. Acts 12:11 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
668. Acts 12:11 tn Or “delivered.”
669. Acts 12:11 sn Here the hand of Herod is a metaphor for Herod’s power or control.
670. Acts 12:11 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
671. Acts 12:11 sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).
672. Acts 12:12 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
673. Acts 12:12 tn Grk “John who was also called Mark.”sn John Mark becomes a key figure in Acts 12:25; 13:5, 13; 15:37-39.
674. Acts 12:13 tn Or “responded.”
675. Acts 12:14 tn Or “informed.”
676. Acts 12:14 tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
677. Acts 12:15 sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.
678. Acts 12:15 tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.
679. Acts 12:15 tn The two imperfect tense verbs, διϊσχυρίζετο (diischurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.
680. Acts 12:15 sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).
681. Acts 12:16 tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).
682. Acts 12:16 sn That they were greatly astonished is a common response in Luke-Acts to God’s work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45).
683. Acts 12:17 tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisas) has been translated as a finite verb due to requirements of contemporary English style.
684. Acts 12:17 tc ‡ Most mss, including some of the most important ones (B D E Ψ M sy), read αὐτοῖς (autois, “to them”) here, while some excellent and early witnesses (P^45vid,74vid א A 33 81 945 1739) lack the pronoun. Although it is possible that the pronoun was deleted because it was seen as superfluous, it is also possible that it was added as a natural expansion on the text, strengthening the connection between Peter and his listeners. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁸ puts the pronoun in brackets, indicating some doubts as to its authenticity.
685. Acts 12:17 tn Or “led.”
686. Acts 12:17 sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.
687. Acts 12:18 tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (hēmera ginetai) in this verse.
688. Acts 12:18 tn Grk “no little consternation.” The translation given for τάραχος (tarachos) in this verse by BDAG 991 s.v. τάραχος 1 is “mental agitation.” The situation indicated by the Greek word is described in L&N 25.243 as “a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion—‘great distress, extreme anxiety.’” The English word “consternation” is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse.
689. Acts 12:19 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
690. Acts 12:19 tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).
691. Acts 12:19 tn “Questioned” is used to translate ἀνακρίνας (anakrinas) here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “examined,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.
692. Acts 12:19 tn The meaning “led away to execution” for ἀπαχθῆναι (apachthēnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).
693. Acts 12:19 tn Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.
694. Acts 12:19 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in a.d. 44, and vv. 20-23 here describe his death. Thus the end of v. 19 provides Luke’s transition to explain how Herod got from Jerusalem to Caesarea where he died. In spite of all this evidence, the NRSV translates this phrase “Then Peter went down from Judea to Caesarea and stayed there,” understanding the referent to be Peter rather than Herod Agrippa I.sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great), who died at Caesarea in a.d. 44 according to Josephus, Ant. 19.8.2 [19.343-352].
695. Acts 12:19 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
696. Acts 12:20 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
697. Acts 12:20 tn Or “was extremely angry.” L&N 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in L&N 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BDAG 461 s.v. θυμομαχέω).
698. Acts 12:20 sn Tyre was a city and seaport on the coast of Phoenicia.
699. Acts 12:20 sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών).
700. Acts 12:20 tn Or “with one accord.”
701. Acts 12:20 tn Or “persuading.”
702. Acts 12:20 tn On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.
703. Acts 12:20 tn The words “to help them” are not in the Greek text, but are implied.
704. Acts 12:20 tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.
705. Acts 12:21 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
706. Acts 12:21 tn Or “apparel.” On Herod’s robes see Josephus, Ant. 19.8.2 (19.344), summarized in the note at the end of v. 23.
707. Acts 12:21 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “speaker’s platform” for this verse, and a number of modern translations use similar terms (“rostrum,” NASB; “platform,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.sn The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
708. Acts 12:21 tn Or “delivered a public address.”
709. Acts 12:22 tn The translation “crowd” is given by BDAG 223 s.v. δῆμος; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king’s speech.
710. Acts 12:22 tn The imperfect verb ἐπεφώνει (epephōnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.
711. Acts 12:22 sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.
712. Acts 12:23 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
713. Acts 12:23 sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:38; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.
714. Acts 12:23 tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.
715. Acts 12:23 sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).
716. Acts 12:24 sn A metonymy for the number of adherents to God’s word.
717. Acts 12:24 tn Or “spreading.”
718. Acts 12:25 tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B M sa^ms sy^hmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in P⁷⁴ A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalēm eis Antiocheian, “from Jerusalem to Antioch”) in a few later manuscripts and part of the Itala. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plērōsantes, “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read ἐξ add εἰς ᾿Αντιόχειαν [945 1739], and some that read ἀπό also add εἰς ᾿Αντιόχειαν [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading εἰς should be preferred as that of the initial text, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.
719. Acts 12:25 sn That is, from Jerusalem to Antioch (see Acts 11:29-30).
720. Acts 12:25 tn Grk “fulfilled.”
721. Acts 12:25 tn Grk “ministry” or “service.”
722. Acts 12:25 tn Grk “John who was also called Mark.”
723. Acts 13:1 sn Antioch was a city in Syria (not Antioch in Pisidia).
724. Acts 13:1 sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”
725. Acts 13:1 sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.
726. Acts 13:1 sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.
727. Acts 13:1 tn Or “the governor.”sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.
728. Acts 13:1 tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”
729. Acts 13:2 tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.
730. Acts 13:2 tn Or “Appoint.”
731. Acts 13:3 tn The three aorist participles νηστεύσαντες (nēsteusantes), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epithentes) are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.
732. Acts 13:3 tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.
733. Acts 13:3 sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.
734. Acts 13:4 tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
735. Acts 13:4 sn Seleucia was the port city of Antioch in Syria.
736. Acts 13:4 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
737. Acts 13:5 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
738. Acts 13:5 tn The participle γενόμενοι (genomenoi) is taken temporally.
739. Acts 13:5 sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.
740. Acts 13:5 tn The imperfect verb κατήγγελλον (katēngellon) has been translated as an ingressive imperfect.
741. Acts 13:5 sn See the note on synagogue in 6:9.
742. Acts 13:5 sn John refers here to John Mark (see Acts 12:25).
743. Acts 13:5 tn The word ὑπηρέτης (hupēretēs) usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.sn This is a parenthetical note by the author.
744. Acts 13:6 tn Or “had passed through,” “had traveled through.”
745. Acts 13:6 sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.
746. Acts 13:6 sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.
747. Acts 13:7 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
748. Acts 13:7 tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.
749. Acts 13:7 tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as a finite verb due to requirements of contemporary English style.
750. Acts 13:7 sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.
751. Acts 13:8 tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.
752. Acts 13:8 sn A parenthetical note by the author.
753. Acts 13:8 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
754. Acts 13:9 sn A parenthetical note by the author.
755. Acts 13:9 sn This qualifying clause in the narrative indicates who represented God in the dispute.
756. Acts 13:9 tn Or “gazed intently.”
757. Acts 13:10 tn Or “unscrupulousness.”
758. Acts 13:10 sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.
759. Acts 13:11 tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
760. Acts 13:11 tn Grk “upon,” but in a negative sense.
761. Acts 13:11 sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.
762. Acts 13:11 tn Grk “fell on.”
763. Acts 13:11 tn The noun χειραγωγός (cheiragōgos) is plural, so “people” is used rather than singular “someone.”
764. Acts 13:12 sn See the note on proconsul in v. 8.
765. Acts 13:12 sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).
766. Acts 13:12 tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplēssomenos) is given by L&N 25.219.
767. Acts 13:12 tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).
768. Acts 13:13 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
769. Acts 13:13 sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.
770. Acts 13:13 sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).
771. Acts 13:13 sn Pamphylia was a province in the southern part of Asia Minor.
772. Acts 13:13 sn That is, John Mark.
773. Acts 13:13 sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).
774. Acts 13:14 tn Or “Passing by.”
775. Acts 13:14 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
776. Acts 13:14 tn Or “at Antioch in Pisidia.”sn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.
777. Acts 13:14 tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselthontes) has been translated as a finite verb due to requirements of contemporary English style.
778. Acts 13:14 sn See the note on synagogue in 6:9.
779. Acts 13:15 sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.
780. Acts 13:15 tn Normally ἀρχισυνάγωγος (archisunagōgos) refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.
781. Acts 13:15 tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
782. Acts 13:15 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
783. Acts 13:15 tn Or “word.”
784. Acts 13:15 tn Or “encouragement.”
785. Acts 13:15 tn Or “give it.”
786. Acts 13:16 tn This participle, ἀναστάς (anastas), and the following one, κατασείσας (kataseisas), are both translated as adverbial participles of attendant circumstance.
787. Acts 13:16 tn Or “motioned.”
788. Acts 13:16 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anēr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.
789. Acts 13:16 tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.
790. Acts 13:17 tn Or “people of Israel.”
791. Acts 13:17 tn Or “forefathers”; Grk “fathers.”sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.
792. Acts 13:17 tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.
793. Acts 13:17 tn Or “as resident aliens.”
794. Acts 13:17 tn Or “land.”
795. Acts 13:17 sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.
796. Acts 13:18 tn Grk “And for.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
797. Acts 13:18 tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).
798. Acts 13:18 tn Or “desert.”
799. Acts 13:19 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
800. Acts 13:19 tn The participle καθελών (kathelōn) is taken temporally.
801. Acts 13:19 sn Seven nations. See Deut 7:1.
802. Acts 13:19 tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.
803. Acts 13:20 tn The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).
804. Acts 13:20 tn Grk “And after these things.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
805. Acts 13:20 tn The words “the time of” are not in the Greek text, but are implied.
806. Acts 13:21 tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).
807. Acts 13:22 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
808. Acts 13:22 sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.
809. Acts 13:22 tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturēsas, “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).
810. Acts 13:22 sn A quotation from Ps 89:20.
811. Acts 13:22 sn A quotation from 1 Sam 13:14.
812. Acts 13:22 tn Or “who will perform all my will,” “who will carry out all my wishes.”
813. Acts 13:23 tn Or “From the offspring”; Grk “From the seed.”sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.
814. Acts 13:23 sn The phrase this man is in emphatic position in the Greek text.
815. Acts 13:23 tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.
816. Acts 13:24 tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.
817. Acts 13:24 tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.
818. Acts 13:24 sn John refers here to John the Baptist.
819. Acts 13:24 tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.
820. Acts 13:25 tn Or “task.”
821. Acts 13:25 tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.
822. Acts 13:25 tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.
823. Acts 13:26 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
824. Acts 13:26 tn Grk “sons”
825. Acts 13:26 tn Or “race.”
826. Acts 13:26 tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.
827. Acts 13:26 tn Grk “word.”
828. Acts 13:27 tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.
829. Acts 13:27 tn Grk “this one.”
830. Acts 13:27 tn Usually φωνή (phōnē) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.” sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.
831. Acts 13:27 tn The participle κρίναντες (krinantes) is instrumental here.
832. Acts 13:27 tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
833. Acts 13:28 tn Grk “And though.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
834. Acts 13:28 tn The participle εὑρόντες (heurontes) has been translated as a concessive adverbial participle.
835. Acts 13:28 sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.
836. Acts 13:28 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
837. Acts 13:29 tn Or “carried out.”
838. Acts 13:29 sn That is, everything that was written in OT scripture.
839. Acts 13:29 tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kathelontes) has been translated as a finite verb due to requirements of contemporary English style.
840. Acts 13:29 tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
841. Acts 13:29 tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
842. Acts 13:30 sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.
843. Acts 13:31 tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.
844. Acts 13:31 sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.
845. Acts 13:31 tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.
846. Acts 13:32 tn Or “to our forefathers”; Grk “the fathers.”
847. Acts 13:33 tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).
848. Acts 13:33 tn Or “by resurrecting.” The participle ἀναστήσας (anastēsas) is taken as instrumental here.sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).
849. Acts 13:33 sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.
850. Acts 13:33 tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennēka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”sn A quotation from Ps 2:7.
851. Acts 13:34 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
852. Acts 13:34 tn Although μηκέτι (mēketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.
853. Acts 13:34 tn The translation “to be in again” for ὑποστρέφω (hupostrephō) is given in L&N 13.24.
854. Acts 13:34 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
855. Acts 13:34 tn The pronoun “you” is plural here. The promises of David are offered to the people.
856. Acts 13:34 tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta hosia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.
857. Acts 13:34 sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.
858. Acts 13:35 tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.
859. Acts 13:35 tn The Greek word translated “Holy One” here (ὅσιόν, hosion) is related to the use of ὅσια (hosia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.
860. Acts 13:35 tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”
861. Acts 13:35 sn A quotation from Ps 16:10.
862. Acts 13:36 tn The participle ὑπηρετήσας (hupēretēsas) is taken temporally.
863. Acts 13:36 tn The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
864. Acts 13:36 tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
865. Acts 13:36 tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.
866. Acts 13:37 sn The one whom God raised up refers to Jesus.
867. Acts 13:37 tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”
868. Acts 13:38 tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (humin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.
869. Acts 13:39 sn This one refers here to Jesus.
870. Acts 13:39 tn Or “is freed.” The translation of δικαιωθῆναι (dikaiōthēnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.
871. Acts 13:39 tn Or “could not free.”
872. Acts 13:39 tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.
873. Acts 13:40 sn The speech closes with a warning, “Watch out,” that also stresses culpability.
874. Acts 13:40 tn Or “in.”
875. Acts 13:41 tn Or “and die!”
876. Acts 13:41 sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.
877. Acts 13:42 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
878. Acts 13:42 tn Or “were leaving.” The participle ἐξιόντων (exiontōn) is taken temporally.
879. Acts 13:42 tn Grk “they”; the referent (the people) has been specified in the translation for clarity.
880. Acts 13:42 tn Or “begging,” “inviting.”
881. Acts 13:42 tn Or “matters.”
882. Acts 13:43 sn See the note on synagogue in 6:9.
883. Acts 13:43 tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”
884. Acts 13:43 tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton theon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi prosēlutōn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomenas] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.
885. Acts 13:43 tn This is the meaning given for ἔπειθον (epeithon) in this verse by BDAG 791 s.v. πείθω 1.b.
886. Acts 13:43 tn Grk “who, as they were speaking with them, were persuading them.”
887. Acts 13:43 tn The verb προμένειν (promenein) is similar in force to the use of μένω (menō, “to reside/remain”) in the Gospel and Epistles of John.
888. Acts 13:44 tc Most mss (B* C E Ψ M sy bo) read θεοῦ (theou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some significant early witnesses (P⁷⁴ א A B² 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; here and in vv. 48 and 49; Acts 8:25; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8; 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
889. Acts 13:45 sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17; 7:9; 17:5).
890. Acts 13:45 tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.
891. Acts 13:45 tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.
892. Acts 13:45 tn The participle βλασφημοῦντες (blasphēmountes) has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.
893. Acts 13:46 tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.
894. Acts 13:46 tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.
895. Acts 13:46 tn Or “and consider yourselves unworthy.”
896. Acts 13:46 tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.
897. Acts 13:46 sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.
898. Acts 13:47 tn Here οὕτως (houtōs) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.
899. Acts 13:47 tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).
900. Acts 13:47 sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.
901. Acts 13:47 tn Grk “that you should be for salvation,” but more simply “to bring salvation.”
902. Acts 13:47 sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)
903. Acts 13:48 tn The imperfect verb ἔχαιρον (echairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.
904. Acts 13:48 tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.
905. Acts 13:48 sn Note the contrast to v. 46 in regard to eternal life.
906. Acts 13:49 tn BDAG 239 s.v. διαφέρω 1 has “spread” for διαφέρετο (diaphereto) in connection with a teaching. This is the first summary since Acts 9:31.
907. Acts 13:50 tn For the translation of παρώτρυναν (parōtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.
908. Acts 13:50 tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).
909. Acts 13:51 tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).
910. Acts 13:51 sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.
911. Acts 13:51 sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch.
912. Acts 13:52 sn The believers of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.
913. Acts 14:1 sn Iconium. See the note in 13:51.
914. Acts 14:1 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
915. Acts 14:1 sn See the note on synagogue in 6:9.
916. Acts 14:1 tn Or “that a large crowd.”
917. Acts 14:2 tn Or “who would not believe.”
918. Acts 14:2 tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”
919. Acts 14:3 tn The word “there” is not in the Greek text, but is implied.
920. Acts 14:3 sn The Lord testified to the message by granting the signs described in the following clause.
921. Acts 14:3 tn Grk “word.”
922. Acts 14:3 tn Here the context indicates the miraculous nature of the signs mentioned.
923. Acts 14:4 tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plēthos).
924. Acts 14:4 tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.
925. Acts 14:5 tn Grk “So there came about an attempt” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
926. Acts 14:5 tn On this verb see BDAG 1022 s.v. ὑβρίζω.
927. Acts 14:5 tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (lithobolēsai) in the Greek text.
928. Acts 14:6 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
929. Acts 14:6 tn Grk “learning about it, fled.” The participle συνιδόντες (sunidontes) has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.
930. Acts 14:6 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.
931. Acts 14:6 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
932. Acts 14:7 tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.
933. Acts 14:7 tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi ēsan) has been translated as a progressive imperfect.
934. Acts 14:8 tn Grk “And in.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
935. Acts 14:8 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
936. Acts 14:8 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
937. Acts 14:8 tn Grk “lame from his mother’s womb” (an idiom).sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.
938. Acts 14:9 tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.
939. Acts 14:9 tn Or “looked.”
940. Acts 14:10 tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”
941. Acts 14:10 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
942. Acts 14:10 tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.
943. Acts 14:11 tn Grk “they lifted up their voice” (an idiom).
944. Acts 14:11 tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.
945. Acts 14:11 tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (homoiōthentes) as an adjectival participle modifying θεοί (theoi): “the gods resembling men have come down to us.”sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.
946. Acts 14:12 tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.
947. Acts 14:12 sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
948. Acts 14:12 sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).
949. Acts 14:13 tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.
950. Acts 14:13 sn See the note on Zeus in the previous verse.
951. Acts 14:13 tn Or “oxen.”
952. Acts 14:13 tn Or “wreaths.”sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.
953. Acts 14:13 tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.
954. Acts 14:14 sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.
955. Acts 14:14 tn The participle ἀκούσαντες (akousantes) is taken temporally.
956. Acts 14:14 tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrēxantes) has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).
957. Acts 14:14 tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”
958. Acts 14:14 tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.
959. Acts 14:15 tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.
960. Acts 14:15 tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrephein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.
961. Acts 14:15 tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.
962. Acts 14:15 tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
963. Acts 14:16 tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.
964. Acts 14:16 tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.
965. Acts 14:16 tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.
966. Acts 14:17 tn The participle ἀγαθουργῶν (agathourgōn) is regarded as indicating means here, parallel to the following participles διδούς (didous) and ἐμπιπλῶν (empiplōn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.
967. Acts 14:17 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
968. Acts 14:17 tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”
969. Acts 14:17 sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Pss 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).
970. Acts 14:18 tn The participle λέγοντες (legontes) is regarded as indicating means.
971. Acts 14:18 tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.
972. Acts 14:19 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
973. Acts 14:19 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).
974. Acts 14:19 tn The participle πείσαντες (peisantes) is taken temporally (BDAG 791 s.v. πείθω 1.c).
975. Acts 14:19 tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (lithasantes) has been translated as a finite verb due to requirements of contemporary English style.
976. Acts 14:20 tn Grk “and entered”; the word “back” is not in the Greek text but is implied.
977. Acts 14:20 tn Grk “And on.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
978. Acts 14:20 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.
979. Acts 14:21 sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.
980. Acts 14:21 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.
981. Acts 14:21 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
982. Acts 14:22 tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, epistērizontes) and the following one (παρακαλοῦντες, parakalountes) have been translated as finite verbs connected by the coordinating conjunction “and.”
983. Acts 14:22 sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”
984. Acts 14:22 sn This reference to the kingdom of God clearly refers to its arrival as future, although this does not automatically rule out a present manifestation of the kingdom as well. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21; Acts 1:3.
985. Acts 14:22 tn Or “sufferings.”
986. Acts 14:23 sn Appointed elders. See Acts 20:17.
987. Acts 14:23 tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.
988. Acts 14:23 tn Literally with a participle (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.
989. Acts 14:23 tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.
990. Acts 14:24 tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielthontes) has been translated as a finite verb due to requirements of contemporary English style.
991. Acts 14:24 sn Pamphylia was a province along the southern coast of Asia Minor.
992. Acts 14:25 tn Or “message.”
993. Acts 14:25 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
994. Acts 14:25 sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.
995. Acts 14:26 sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).
996. Acts 14:26 tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.
997. Acts 14:26 tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.
998. Acts 14:27 tn Or “announced.”
999. Acts 14:27 sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.
1000. Acts 14:27 sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.
1001. Acts 14:28 tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton chronon) which is the case here.
1002. Acts 14:28 tn Grk “no little (time)” (an idiom).
1003. Acts 15:1 sn That is, they came down from Judea to Antioch in Syria.
1004. Acts 15:1 tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tō ethei tō Mōu>seōs] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tō ethei tō Mōu>seōs peripatēte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.sn Unless you are circumcised. These teachers from Judea were teaching that Gentiles could not be saved unless they kept the law of Moses in regard to circumcision. Thus according to them a Gentile had first to become a proselyte to Judaism, including circumcision, before one could become a Christian. This party is sometimes known (collectively) as Judaizers. They did not question that Gentiles could come into the community, but disagreed with Paul and Barnabas on what basis they could do so.
1005. Acts 15:2 tn Grk “no little argument and debate” (an idiom).
1006. Acts 15:2 tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.
1007. Acts 15:2 tn Grk “go up to,” but in this context a meeting is implied.
1008. Acts 15:2 tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.
1009. Acts 15:3 sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.
1010. Acts 15:3 tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdiēgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.
1011. Acts 15:3 tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”
1012. Acts 15:4 tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.
1013. Acts 15:4 tn Or “announced.”
1014. Acts 15:4 tn “They reported all the things God had done with them”—an identical phrase occurs in Acts 14:27. God is always the agent.
1015. Acts 15:5 sn See the note on Pharisee in 5:34.
1016. Acts 15:5 sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.
1017. Acts 15:5 tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.
1018. Acts 15:5 tn Or “keep.”
1019. Acts 15:6 tn The translation for ἰδεῖν (idein) in this verse is given by BDAG 279-80 s.v. εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.
1020. Acts 15:7 tn Or “discussion.” This term is repeated from v. 2.
1021. Acts 15:7 tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”
1022. Acts 15:7 sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.
1023. Acts 15:7 tn Or “word.”
1024. Acts 15:7 tn Or “of the good news.”
1025. Acts 15:7 tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.
1026. Acts 15:8 sn The expression who knows the heart means “who knows what people think.”
1027. Acts 15:8 tn Or “has borne witness.”
1028. Acts 15:8 sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.
1029. Acts 15:9 tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”
1030. Acts 15:9 tn Or “purifying.”
1031. Acts 15:10 tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.
1032. Acts 15:10 sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.
1033. Acts 15:10 tn Or “forefathers”; Grk “fathers.”
1034. Acts 15:11 tn Or “by.”
1035. Acts 15:11 tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kath’ hon tropon) here as “in the same way as.”sn In the same way as they are. Here is an interesting reversal of the argument. Jews are saved by grace (without law), as Gentiles are.
1036. Acts 15:12 tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”
1037. Acts 15:12 tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.
1038. Acts 15:13 tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”
1039. Acts 15:13 tn Grk “answered, saying”; the redundant participle λέγων (legōn) has not been translated.
1040. Acts 15:14 sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.
1041. Acts 15:14 tn Or “reported,” “described.”
1042. Acts 15:14 tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”
1043. Acts 15:14 tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.
1044. Acts 15:14 sn In the Greek text the expression “from among the Gentiles” is in emphatic position.
1045. Acts 15:15 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
1046. Acts 15:15 sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).
1047. Acts 15:16 tn Grk “After these things.”
1048. Acts 15:16 sn The first person pronoun I refers to God and his activity. It is God who is doing this.
1049. Acts 15:16 tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).
1050. Acts 15:16 tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomeō, “rebuild”) has occurred twice in this verse already, “restore” is used here.
1051. Acts 15:17 tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.
1052. Acts 15:17 tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.
1053. Acts 15:17 tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same). sn Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.
1054. Acts 15:17 tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikaleō) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.
1055. Acts 15:17 sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.
1056. Acts 15:18 sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.
1057. Acts 15:18 sn An allusion to Isa 45:21.
1058. Acts 15:19 tn Or “I have decided,” “I think.” The verb κρίνω (krinō) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.
1059. Acts 15:19 tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).
1060. Acts 15:19 tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).
1061. Acts 15:20 tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellō) is given in L&N 33.49.
1062. Acts 15:20 tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior). sn Telling them to abstain. These restrictions are not on matters of salvation, but are given as acts of sensitivity to their Jewish brethren, as v. 21 makes clear. Another example of such sensitivity is seen in 1 Cor 10:14-11:1.
1063. Acts 15:20 tn Or “polluted.”
1064. Acts 15:20 sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).
1065. Acts 15:21 tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.
1066. Acts 15:21 tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.
1067. Acts 15:21 sn See the note on synagogue in 6:9.
1068. Acts 15:22 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
1069. Acts 15:22 sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).
1070. Acts 15:22 sn Antioch was a city in Syria (not Antioch in Pisidia).
1071. Acts 15:23 tn Grk “writing by their hand” (an idiom for sending a letter).
1072. Acts 15:23 tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
1073. Acts 15:23 tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.
1074. Acts 15:23 tn Grk “to the brothers who are from the Gentiles.”
1075. Acts 15:23 sn Antioch was a city in Syria (not Antioch in Pisidia).
1076. Acts 15:23 tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
1077. Acts 15:24 tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”
1078. Acts 15:24 tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”
1079. Acts 15:24 tn Grk “souls.”
1080. Acts 15:24 tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”
1081. Acts 15:25 tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.
1082. Acts 15:25 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
1083. Acts 15:26 tn Grk “men who,” but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anthrōpois) is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andras) is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”
1084. Acts 15:26 tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.
1085. Acts 15:26 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
1086. Acts 15:27 tn This verb has been translated as an epistolary aorist.
1087. Acts 15:27 sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.
1088. Acts 15:27 tn Grk “by means of word” (an idiom for a verbal report).
1089. Acts 15:28 tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.
1090. Acts 15:28 tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”
1091. Acts 15:29 tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem—θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.
1092. Acts 15:29 tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktōn), though the words are supported by a wide variety of early and significant witnesses otherwise and should be considered authentic.sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and from blood).
1093. Acts 15:29 tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.
1094. Acts 15:29 tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |ōn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diatērountes) has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.
1095. Acts 15:29 tn The phrase ἔρρωσθε (errōsthe) may be understood as a stock device indicating a letter is complete (“goodbye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).
1096. Acts 15:30 tn Or “sent away.”
1097. Acts 15:30 sn Antioch was a city in Syria (not Antioch in Pisidia).
1098. Acts 15:30 tn Or “congregation” (referring to the group of believers).
1099. Acts 15:31 tn Grk “read it.” The translation “read aloud” is used to indicate the actual practice of public reading; translating as “read” could be misunderstood to mean private, silent, or individual reading.
1100. Acts 15:31 tn Grk “they”; the referent (the people) is specified in the translation for clarity.
1101. Acts 15:31 tn Or “at its encouraging message.”
1102. Acts 15:32 tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.
1103. Acts 15:33 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
1104. Acts 15:33 tn The word “there” is not in the Greek text, but is implied.
1105. Acts 15:33 tc A few mss add 15:34 “But Silas decided to stay there.” Verse 34 is lacking in P⁷⁴ א A B E Ψ M bo. It is included in a shorter form, with a few minor variations, by (C) 33 36 323 453 614 (945) 1175 1739 1891 al sa, and in a longer form (“But Silas decided to stay with them, and only Judas departed”) by D l. The verse is almost certainly not a part of the original text of Acts, but was added to harmonize with the statement about Silas in v. 40. The present translation follows NA²⁸ in omitting the verse number, a procedure also followed by a number of other modern translations.
1106. Acts 15:35 sn Antioch was a city in Syria (not Antioch in Pisidia).
1107. Acts 15:35 sn This is a parenthetical note by the author.
1108. Acts 15:35 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8; 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
1109. Acts 15:36 tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistrepsantes) has been translated as a finite verb due to requirements of contemporary English style.
1110. Acts 15:36 tn See the note on the phrase “word of the Lord” in v. 35.
1111. Acts 15:36 tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.
1112. Acts 15:38 tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.
1113. Acts 15:38 sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.
1114. Acts 15:39 tn Grk “There happened a sharp disagreement.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
1115. Acts 15:39 tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”
1116. Acts 15:39 tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.
1117. Acts 15:39 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
1118. Acts 15:40 tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.
1119. Acts 15:40 tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelphōn),.
1120. Acts 15:41 sn Strengthening. See Acts 14:22; 15:32; 18:23.
1121. Acts 16:1 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.
1122. Acts 16:1 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
1123. Acts 16:1 tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.
1124. Acts 16:1 tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”
1125. Acts 16:1 sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.
1126. Acts 16:2 tn For this sense of μαρτυρέω (martureō), see BDAG 618 s.v. 2.b.
1127. Acts 16:2 tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.
1128. Acts 16:3 tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.
1129. Acts 16:3 tn Grk “and taking him he circumcised him.” The participle λαβών (labōn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).
1130. Acts 16:3 tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.
1131. Acts 16:3 tn Or “who lived in the area.”
1132. Acts 16:3 tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.
1133. Acts 16:4 tn Or “cities.”
1134. Acts 16:4 tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”
1135. Acts 16:4 tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.
1136. Acts 16:4 tn Or “observe” or “follow.”
1137. Acts 16:5 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
1138. Acts 16:6 sn Phrygia was a district in central Asia Minor west of Pisidia.
1139. Acts 16:6 sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.
1140. Acts 16:6 tn Or “forbidden.”
1141. Acts 16:6 tn Or “word.”
1142. Acts 16:6 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
1143. Acts 16:7 tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.
1144. Acts 16:7 sn Mysia was a province in northwest Asia Minor.
1145. Acts 16:7 sn Bithynia was a province in northern Asia Minor northeast of Mysia.
1146. Acts 16:7 tn Or “permit”; see BDAG 269 s.v. ἐάω 1.
1147. Acts 16:7 tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.
1148. Acts 16:8 tn Although the normal meaning for παρέρχομαι (parerchomai) is “pass by, go by,” it would be difficult to get to Troas from where Paul and his companions were without going through rather than around Mysia. BDAG 776 s.v. παρέρχομαι 6 list some nonbiblical examples of the meaning “go through, pass through,” and give that meaning for the usage here.
1149. Acts 16:8 sn Mysia was a province in northwest Asia Minor.
1150. Acts 16:8 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.
1151. Acts 16:9 tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
1152. Acts 16:9 tn The word “there” is not in the Greek text, but is implied.
1153. Acts 16:9 tn The participle λέγων (legōn) is redundant and has not been translated.
1154. Acts 16:9 tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.
1155. Acts 16:9 sn Macedonia was the Roman province of Macedonia in Greece.
1156. Acts 16:10 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
1157. Acts 16:10 sn This marks the beginning of one of the “we” sections in Acts (16:10-17; 20:5-15; 21:1-18; 27:1-28:16). These have been traditionally understood to mean that the author was in the company of Paul for this part of the journey.
1158. Acts 16:10 tn Grk “sought.”
1159. Acts 16:10 sn Macedonia was the Roman province of Macedonia in Greece.
1160. Acts 16:10 tn Or “summoned.”
1161. Acts 16:11 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
1162. Acts 16:11 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.
1163. Acts 16:11 tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course” here; L&N 54.3 has “to sail a straight course, sail straight to.”
1164. Acts 16:11 sn Samothrace is an island in the northern part of the Aegean Sea.
1165. Acts 16:11 sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.
1166. Acts 16:12 tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS⁵ and NA²⁸ here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The Ausgangstext probably read πρώτη τῆς μερίδος (prōtē tēs meridos, “first of that district”) as found in P⁷⁴ א A C Ψ 33^vid 36 81 323 945 1175 1891. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.
1167. Acts 16:12 sn Macedonia was the Roman province of Macedonia in Greece.
1168. Acts 16:12 sn A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).
1169. Acts 16:13 tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kathisantes) has been translated as a finite verb due to requirements of contemporary English style.
1170. Acts 16:13 tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.
1171. Acts 16:13 sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).
1172. Acts 16:13 tn The word “there” is not in the Greek text, but is implied.
1173. Acts 16:14 tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
1174. Acts 16:14 tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.
1175. Acts 16:14 sn Thyatira was a city in western Asia Minor.
1176. Acts 16:14 tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
1177. Acts 16:14 tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).
1178. Acts 16:15 tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.
1179. Acts 16:15 tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.
1180. Acts 16:15 tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ—‘believer, Christian, follower.’”
1181. Acts 16:15 tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”
1182. Acts 16:16 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
1183. Acts 16:16 tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων, originally Πύθων (Puthōn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.
1184. Acts 16:16 tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation.
1185. Acts 16:16 tn Or “masters.”
1186. Acts 16:16 tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.
1187. Acts 16:17 tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.
1188. Acts 16:17 tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”
1189. Acts 16:17 tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (hodon sōtērias). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.
1190. Acts 16:17 sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.
1191. Acts 16:18 tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponētheis) has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.
1192. Acts 16:18 tn Grk “and turning.” The participle ἐπιστρέψας (epistrepsas) has been translated as a finite verb due to requirements of contemporary English style.
1193. Acts 16:18 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
1194. Acts 16:18 tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.
1195. Acts 16:19 tn Or “masters.”
1196. Acts 16:19 tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.
1197. Acts 16:19 tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.
1198. Acts 16:19 tn On the term ἕλκω (helkō) see BDAG 318 s.v. 1.
1199. Acts 16:19 sn The marketplace (Greek agora) was not only a place of trade and commerce in the first century Greco-Roman world. It was a place of discussion and dialogue (the “public square”), a place of judgment (courts held session there), a place for idle people and those seeking work, and a place for children to play.
1200. Acts 16:20 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
1201. Acts 16:20 tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”
1202. Acts 16:20 tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.
1203. Acts 16:20 tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (huparchontes) has been translated as a finite verb due to requirements of contemporary English style.
1204. Acts 16:21 tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
1205. Acts 16:21 tn Or “acknowledge.”
1206. Acts 16:21 sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).
1207. Acts 16:21 tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.
1208. Acts 16:22 tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepestē) in this verse.
1209. Acts 16:22 tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirēxantes) has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).
1210. Acts 16:22 tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
1211. Acts 16:22 tn The infinitive ῥαβδίζειν (rhabdizein) means “to beat with rods or sticks” (as opposed to fists, BDAG 902 s.v. ῥαβδίζω).
1212. Acts 16:23 tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epithentes) has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”
1213. Acts 16:23 tn Grk “commanding.” The participle παραγγείλαντες (parangeilantes) has been translated as a finite verb due to requirements of contemporary English style.
1214. Acts 16:24 tn Or “prison.”
1215. Acts 16:24 tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (eis to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.
1216. Acts 16:25 tn Grk “praying, were singing.” The participle προσευχόμενοι (proseuchomenoi) has been translated as a finite verb due to requirements of contemporary English style.
1217. Acts 16:25 sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).
1218. Acts 16:25 tn The words “the rest of” are not in the Greek text, but are implied.
1219. Acts 16:26 tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.
1220. Acts 16:27 tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first.
1221. Acts 16:27 tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.
1222. Acts 16:27 sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).
1223. Acts 16:27 tn Or “thought.”
1224. Acts 16:28 tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalē phōnē) has been simplified as an English adverb (“loudly”), and the participle λέγων (legōn) has not been translated since it is redundant in English.
1225. Acts 16:28 sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
1226. Acts 16:29 tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.
1227. Acts 16:29 tn Or “and prostrated himself.”sn Fell down. The earthquake and the freeing of the prisoners showed that God’s power was present. Such power could only be recognized. The open doors opened the jailer’s heart.
1228. Acts 16:30 tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagōn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.
1229. Acts 16:30 tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.
1230. Acts 16:31 tn Grk “said.”
1231. Acts 16:31 sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.
1232. Acts 16:31 tc The majority of mss add Χριστόν (Christon, “Christ”) here (C D E Ψ 1739 M sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Iēsoun, “the Lord Jesus”; P^74vid א A B 33 81 bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.
1233. Acts 16:32 tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.
1234. Acts 16:32 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8; 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
1235. Acts 16:33 tn Grk “And at.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
1236. Acts 16:33 tn Grk “taking them…he washed.” The participle παραλαβών (paralabōn) has been translated as a finite verb due to requirements of contemporary English style.
1237. Acts 16:33 tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”
1238. Acts 16:33 tn Here καί (kai) has been translated as “then” to indicate the logical sequence.
1239. Acts 16:33 sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.
1240. Acts 16:33 tn Or “immediately.”
1241. Acts 16:34 tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.
1242. Acts 16:34 tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.
1243. Acts 16:34 tn Or “he was overjoyed.”
1244. Acts 16:34 tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.
1245. Acts 16:34 tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.
1246. Acts 16:35 tn The translation “day is breaking” for ἡμέρα γίνεται (hēmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.
1247. Acts 16:35 tn On the term translated “magistrates,” see BDAG 947-48 s.v. στρατηγός 1. These city leaders were properly called duoviri, but were popularly known as praetors (στρατηγοί, stratēgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Silas independently. God was at work everywhere.
1248. Acts 16:35 tn On the term ῥαβδοῦχος (rhabdouchos) see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”
1249. Acts 16:36 tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.
1250. Acts 16:36 tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
1251. Acts 16:36 tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelthontes) has been translated as a finite verb due to requirements of contemporary English style.
1252. Acts 16:37 tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.
1253. Acts 16:37 tn Grk “Having us beaten in public.” The participle δείραντες (deirantes) has been translated as a finite verb due to requirements of contemporary English style.
1254. Acts 16:37 tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
1255. Acts 16:37 tn The participle ὑπάρχοντας (huparchontas) has been translated as a concessive adverbial participle.
1256. Acts 16:37 tn The word “us” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
1257. Acts 16:37 tn L&N 28.71 has “send us away secretly” for this verse.
1258. Acts 16:37 tn Grk “But they.”
1259. Acts 16:37 sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.