1 18:1 tn: Grk “After these things.” 2 18:1 tn: Grk “he”; the referent (Paul) has been specified in the translation for clarity. 3 18:1 tn: Or “Paul left.” 4 18:1 map: For location see . 6 18:2 tn: Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The word “there” is not in the Greek text but is implied. 7 18:2 tn: Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style. 8 18:2 sn: On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca. 9 18:2 sn: Pontus was a region in the northeastern part of Asia Minor. It was a Roman province. 10 18:2 sn: Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4). 11 18:2 tn: Or “to leave.” 12 18:2 map: For location see . 13 18:2 tn: Or “went to.” 14 18:3 tn: The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs (ἔμενεν, emenen, and ἠργάζετο, hrgazeto) it relates (by implication) to both of them. 15 18:3 tn: On the term translated “tentmakers,” see BDAG 928-29 s.v. σκνηοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5). 16 18:3 sn: This is a parenthetical note by the author. 17 18:4 tn: Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:4. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. 18 18:4 sn: See the note on synagogue in 6:9. 19 18:4 tn: Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect. 20 18:5 tn: Grk “came down.” 21 18:5 sn: Macedonia was the Roman province of Macedonia in Greece. 22 18:5 tn: BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more. 23 18:5 tn: BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.” 24 18:5 tn: Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn: See the note on Christ in 2:31. 25 18:6 tn: The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader. 26 18:6 tn: The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character. 27 18:6 tn: Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno”) has been translated as a finite verb due to requirements of contemporary English style. sn: He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.” 28 18:6 sn: Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25). 29 18:6 tn: Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.” 30 18:7 tn: Grk “he”; the referent (Paul) has been specified in the translation for clarity. 31 18:7 tn: Grk “Then leaving from there he went.” The participle μεταβάς (metabas) has been translated as a finite verb due to requirements of contemporary English style. 32 18:7 tn: Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity. 33 18:7 tn: Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. sn: Here yet another Gentile is presented as responsive to Paul’s message in Acts. 34 18:8 tn: That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo”) refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). 35 18:8 tn: Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context. 36 18:9 sn: Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions. 37 18:9 tn: BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night… Ac 18:9.” 38 18:9 tn: The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335). 39 18:10 tn: BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original. 40 18:10 tn: Or “injure.” 41 18:11 tn: The word “there” is not in the Greek text, but is implied. 42 18:11 tn: See BDAG 326-27 s.v. ἐν 1.d. However, it is also possible that ἐν (en) followed by the dative here stands for the ordinary dative (“to them”). 43 18:12 sn: Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51. 44 18:12 sn: The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate. 45 18:12 sn: Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus). 46 18:12 tn: Grk “with one accord.” 47 18:12 tn: Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time. sn: The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. So this was a very public event. 48 18:13 tn: Or “inciting.” 49 18:13 tn: Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism. 50 18:14 tn: Grk “about to open his mouth” (an idiom). 51 18:14 tn: BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).” 52 18:14 tn: According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.” 53 18:14 tn: Grk “accepting your complaint, O Jews.” 54 18:15 tn: Or “dispute.” 55 18:15 tn: Grk “see to it” (an idiom). 56 18:15 tn: Or “I am not willing to be.” Gallio would not adjudicate their religious dispute. 57 18:16 tn: Grk “driven away,” but this could result in a misunderstanding in English (“driven” as in a cart or wagon?). “Forced away” conveys the idea; Gallio rejected their complaint. In contemporary English terminology the case was “thrown out of court.” The verb ἀπήλασεν (aphlasen) has been translated as a causative since Gallio probably did not perform this action in person, but ordered his aides or officers to remove the plaintiffs. 58 18:16 sn: See the note on the term judgment seat in 18:12. 59 18:17 tn: That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo”) refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). sn: See the note on synagogue in 6:9. 60 18:17 tn: The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect. 61 18:17 sn: See the note on the term judgment seat in 18:12. 62 18:17 tn: L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.” sn: Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus. 63 18:18 tn: The participle προσμείνας (prosmeina”) is taken temporally. 64 18:18 map: For location see . 65 18:18 tn: Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno”) has been translated as a finite verb due to requirements of contemporary English style. 66 18:18 tn: Grk “Syria, and with him.” 67 18:18 sn: See the note on Aquila in 18:2. 68 18:18 tn: Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno”) is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula”) and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem ( Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four. 69 18:18 tn: The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24). 70 18:18 tn: That is, “before he sailed from Cenchrea.” sn: Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth. 71 18:18 sn: He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God. 72 18:19 sn: Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea. map: For location see . 73 18:19 tn: Grk “he”; the referent (Paul) has been specified in the translation for clarity. 74 18:19 tn: Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity. 75 18:19 tn: Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style. 76 18:19 sn: See the note on synagogue in 6:9. 77 18:19 tn: Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:19. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. 78 18:20 sn: He would not consent. Paul probably refused because he wanted to reach Jerusalem for the festival season before the seas became impassable during the winter. 79 18:21 tn: Or “but took leave of.” 80 18:21 tn: Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style. 81 18:21 tn: Or “will return.” 82 18:21 tn: The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God. 83 18:21 tn: A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences. 84 18:22 tn: BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…εἴς τι at someth. a harbor Ac 18:22; 21:3; 27:5.” 85 18:22 sn: Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a sea voyage of 620 mi (990 km). map: For location see . 89 18:23 tn: Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally. 90 18:23 sn: Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies. 91 18:23 sn: Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6. 92 18:24 map: For location see . 93 18:24 tn: Or “was a learned man.” In this verse λόγιος (logios) can refer to someone who was an attractive and convincing speaker, a rhetorician (L&N 33.32), or it can refer to the person who has acquired a large part of the intellectual heritage of a given culture (“learned” or “cultured,” L&N 27.20, see also BDAG 598 s.v. λόγιος which lists both meanings as possible here). The description of Apollos’ fervent speaking in the following verses, as well as implications from 1 Cor 1-4, where Paul apparently compares his style and speaking ability with that of Apollos, suggests that eloquent speaking ability or formal rhetorical skill are in view here. This clause has been moved from its order in the Greek text (Grk “a certain Jew named Apollos, a native of Alexandria, an eloquent speaker, arrived in Ephesus, who was powerful in the scriptures”) and paired with the last element (“powerful in the scriptures”) due to the demands of clarity and contemporary English style. 94 18:24 tn: Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.” 95 18:25 tn: Or “had been taught.” 96 18:25 tn: Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω). 97 18:25 tn: Grk “the things.” 98 18:25 tn: Grk “knowing”; the participle ἐπιστάμενος (epistameno”) has been translated as a concessive adverbial participle. 99 18:26 tn: Or “boldly.” This is a frequent term in Acts ( 9:27-28; 13:46; 14:3; 19:8; 26:26). 100 18:26 sn: See the note on synagogue in 6:9. 101 18:26 sn: Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2. 102 18:26 tn: BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.” 103 18:27 tn: Grk “he”; the referent (Apollos) has been specified in the translation for clarity. 104 18:27 sn: To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia. 105 18:27 tn: Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans. 106 18:27 tn: The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader. 107 18:27 tn: Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation. 108 18:28 tn: Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.” 109 18:28 tn: L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi” Ioudaioi” diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio”) see BDAG 223 s.v. 2. 110 18:28 tn: Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5). sn: See the note on Christ in 2:31. 111 18:28 tn: Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.