Acts 15–16

Footnotes

1. 1 That is, they came down from Judea to Antioch in Syria.
2. 2 Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tō ethei tō MōuHseōs] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tō ethei tō MōuHseōs 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 ( ). 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. 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.
3. 3 Grk “no little argument and debate” (an idiom).
4. 4 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.
5. 5 Grk “go up to,” but in this context a meeting is implied.
6. 6 For location see ; ; ; ; ; ; ; ; .
7. 7 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.
8. 8 Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.
9. 9 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.
10. 10 For ἐποίουν (epoioun) in this verse ποιέω 2.c has “they brought joy to the members.”
11. 11 παραδέχομαι 2 has “receive, accept” for the meaning here.
12. 12 Or “announced.”
13. 13 “They reported all the things God had done with them”—an identical phrase occurs in Acts 14:27. God is always the agent.
14. 14 See the note on Pharisee in .
15. 15 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.
16. 16 Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.
17. 17 Or “keep.”
18. 18 The translation for ἰδεῖν (idein) in this verse is given by εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.
19. 19 Or “discussion.” This term is repeated from v. 2.
20. 20 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 ἀφʼ 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.”
21. 21 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.
22. 22 Or “word.”
23. 23 Or “of the good news.”
24. 24 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.
25. 25 The expression who knows the heart means “who knows what people think.”
26. 26 Or “has borne witness.”
27. 27 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.
28. 28 διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”
29. 29 Or “purifying.”
30. 30 According to 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.
31. 31 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.
32. 32 Or “forefathers”; Grk “fathers.”
33. 33 Or “by.”
34. 34 Or “Jesus, just as they are.” τρόπος 1 translates καθʼ ὂν τρόπον (kath’ hon tropon) here as “in the same way as.” 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.
35. 35 σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”
36. 36 Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.
37. 37 σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”
38. 38 Grk “answered, saying”; the redundant participle λέγων (legōn) has not been translated.
39. 39 Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.
40. 40 Or “reported,” “described.”
41. 41 ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”
42. 42 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 λαμβάνω 6.
43. 43 In the Greek text the expression “from among the Gentiles” is in emphatic position.
44. 44 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.
45. 45 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).
46. 46 Grk “After these things.”
47. 47 The first person pronoun I refers to God and his activity. It is God who is doing this.
48. 48 Or more generally, “dwelling”; perhaps, “royal tent.” According to σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) 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).
49. 49 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.
50. 50 Or “so that all other people.” The use of this term follows Amos 9:11 .
51. 51 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.
52. 52 Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same). Note the linkage back to v. 14 through the mention of Gentiles. What Simeon explained is what the OT text says would happen.
53. 53 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.
54. 54 A quotation from Amos 9:11–12 . 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.
55. 55 Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.
56. 56 An allusion to Isa 45:21.
57. 57 Or “I have decided,” “I think.” The verb κρίνω (krinō) has a far broader range of meaning than the often-used English verb “judge.” 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” (, ); “I have reached the decision” (). 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.
58. 58 Or “trouble.” This term is a NT ( παρενοχλέω).
59. 59 Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).
60. 60 The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellō) is given in L&N 33.49.
61. 61 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). 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.
62. 62 Or “polluted.”
63. 63 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).
64. 64 Grk “from generations of old”; the translation “fr. ancient times” is given by γενεά 3.b.
65. 65 The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.
66. 66 See the note on synagogue in .
67. 67 δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
68. 68 Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).
69. 69 Antioch was a city in Syria (not Antioch in Pisidia). For location see ; ; ; .
70. 70 Grk “writing by their hand” (an idiom for sending a letter).
71. 71 Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
72. 72 Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.
73. 73 Grk “to the brothers who are from the Gentiles.”
74. 74 Antioch was a city in Syria (not Antioch in Pisidia).
75. 75 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.
76. 76 Here ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”
77. 77 ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”
78. 78 Grk “souls.”
79. 79 Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”
80. 80 Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.
81. 81 δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
82. 82 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.”
83. 83 Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.
84. 84 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
85. 85 This verb has been translated as an epistolary aorist.
86. 86 Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.
87. 87 Grk “by means of word” (an idiom for a verbal report).
88. 88 This is the same expression translated “decided” in Acts 15:22, 25. 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.
89. 89 L&N 71.39 translates “indispensable (rules)” while ἐπάναγκες has “the necessary things.”
90. 90 There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see εἰδωλόθυτος; L&N 5.15). The stem -θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.
91. 91 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 important witnesses otherwise and should be considered authentic. 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).
92. 92 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 .
93. 93 Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, hōn) 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.
94. 94 The phrase ἔρρωσθε (errōsthe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).
95. 95 Or “sent away.”
96. 96 Antioch was a city in Syria (not Antioch in Pisidia).
97. 97 Or “congregation” (referring to the group of believers).
98. 98 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.
99. 99 Grk “they”; the referent (the people) is specified in the translation for clarity.
100. 100 Or “at its encouraging message.”
101. 101 Here λόγου (logou) is singular. λόγος 1.a.β has “in a long speech” for this phrase.
102. 102 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.
103. 103 The word “there” is not in the Greek text, but is implied.
104. 104 A few 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 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 in omitting the verse number, a procedure also followed by a number of other modern translations.
105. 105 Antioch was a city in Syria (not Antioch in Pisidia).
106. 106 This is a parenthetical note by the author.
107. 107 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.
108. 108 Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistrepsantes) has been translated as a finite verb due to requirements of contemporary English style.
109. 109 See the note on the phrase “word of the Lord” in v. .
110. 110 ἔχω 10.b has “how they are” for this phrase.
111. 111 ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.
112. 112 Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.
113. 113 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.
114. 114 παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”
115. 115 Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.
116. 116 Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
117. 117 Or “committed.” 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.
118. 118 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),.
119. 119 Strengthening. See Acts 14:22; 15:32; 18:23.
120. 1 Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus. For location see ; ; .
121. 2 Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium. For location see ; ; .
122. 3 Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.
123. 4 L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”
124. 5 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; . 30:7–17; Qiddushin 3.12; Yevamot 7.5.
125. 6 Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.
126. 7 Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.
127. 8 For this sense of μαρτυρέω (martureō), see 2.b.
128. 9 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.
129. 10 Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.
130. 11 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).
131. 12 The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ) if Paul did not personally perform the circumcision.
132. 13 Or “who lived in the area.”
133. 14 The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”). 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.
134. 15 Or “cities.”
135. 16 παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”
136. 17 For location see ; ; ; ; ; ; ; ; .
137. 18 Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.
138. 19 Or “observe” or “follow.”
139. 20 ἡμέρα 2.c has “every day” for this phrase.
140. 21 Phrygia was a district in central Asia Minor west of Pisidia.
141. 22 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.
142. 23 Or “forbidden.”
143. 24 Or “word.”
144. 25 Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
145. 26 κατά B.1.b has “to Mysia” here.
146. 27 Mysia was a province in northwest Asia Minor.
147. 28 Bithynia was a province in northern Asia Minor northeast of Mysia.
148. 29 Or “permit”; see ἐάω 1.
149. 30 The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.
150. 31 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. παρέρχομαι 6as list some nonbiblical examples of the meaning “go through, pass through,” and give that meaning for the usage here.
151. 32 Mysia was a province in northwest Asia Minor.
152. 33 Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.
153. 34 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.
154. 35 The word “there” is not in the Greek text, but is implied.
155. 36 The participle λέγων (legōn) is redundant and has not been translated.
156. 37 Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.
157. 38 Macedonia was the Roman province of Macedonia in Greece.
158. 39 Grk “he”; the referent (Paul) has been specified in the translation for clarity.
159. 40 Grk “sought.”
160. 41 Macedonia was the Roman province of Macedonia in Greece.
161. 42 Or “summoned.”
162. 43 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.”
163. 44 Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.
164. 45 εὐθυδρομέω has “of a ship run a straight course” here; L&N 54.3 has “to sail a straight course, sail straight to.”
165. 46 Samothrace is an island in the northern part of the Aegean Sea.
166. 47 Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.
167. 48 For location see ; ; ; .
168. 49 Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of and here: “In Ac 16:12 … the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The original text is probably πρώτη τῆς μερίδος (prōtē tēs meridos, “first of that district”) as found in 𝔓74 א A C Ψ 33vid 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.
169. 50 Macedonia was the Roman province of Macedonia in Greece.
170. 51 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).
171. 52 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.
172. 53 The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.
173. 54 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).
174. 55 The word “there” is not in the Greek text, but is implied.
175. 56 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.
176. 57 On the term translated “a dealer in purple cloth” see πορφυρόπωλις.
177. 58 Thyatira was a city in the province of Lydia in Asia Minor.
178. 59 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.
179. 60 Although 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.” Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).
180. 61 Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.
181. 62 This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.
182. 63 Or “faithful to the Lord.” 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.’ ”
183. 64 Although παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”
184. 65 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.
185. 66 Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to 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, 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.
186. 67 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.
187. 68 Or “masters.”
188. 69 On this term see μαντεύομαι. It was used of those who gave oracles.
189. 70 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.
190. 71 Grk “slaves.” See the note on the word “servants” in . 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.”
191. 72 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 ). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ); 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.
192. 73 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.
193. 74 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 διαπονέομαι.
194. 75 Grk “and turning.” The participle ἐπιστρέψας (epistrepsas) has been translated as a finite verb due to requirements of contemporary English style.
195. 76 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
196. 77 ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.
197. 78 Or “masters.”
198. 79 On this use of ἐργασία (ergasia), see 4. It is often the case that destructive practices and commerce are closely tied together.
199. 80 Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.
200. 81 On the term ἕλκω (helkō) see 1.
201. 82 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.
202. 83 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.”
203. 84 ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.
204. 85 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.
205. 86 Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
206. 87 Or “acknowledge.”
207. 88 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).
208. 89 Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.
209. 90 L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepestē) in this verse.
210. 91 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).
211. 92 Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
212. 93 The infinitive ῥαβδίζειν (rhabdizein) means “to beat with rods or sticks” (as opposed to fists or clubs, ῥαβδίζω).
213. 94 Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epithentes) has been taken temporally. 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.”
214. 95 Grk “commanding.” The participle παραγγείλαντες (parangeilantes) has been translated as a finite verb due to requirements of contemporary English style.
215. 96 Or “prison.”
216. 97 L&N 6.21 has “stocks” for εἰς τὸ ξύλον (eis to xulon) here, as does 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.
217. 98 Grk “praying, were singing.” The participle προσευχόμενοι (proseuchomenoi) has been translated as a finite verb due to requirements of contemporary English style.
218. 99 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).
219. 100 The words “the rest of” are not in the Greek text, but are implied.
220. 101 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.
221. 102 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.
222. 103 The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.
223. 104 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).
224. 105 Or “thought.”
225. 106 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.
226. 107 Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
227. 108 Grk “he”; the referent (the jailer) has been specified in the translation for clarity.
228. 109 Or “and prostrated himself.” 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.
229. 110 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.
230. 111 The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.
231. 112 Grk “said.”