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Acts 17:1-18:17
New English Translation

Paul and Silas at Thessalonica

17 After they traveled through[a] Amphipolis[b] and Apollonia,[c] they came to Thessalonica,[d] where there was a Jewish synagogue.[e] 2 Paul went to the Jews in the synagogue,[f] as he customarily did, and on three Sabbath days he addressed[g] them from the scriptures, 3 explaining and demonstrating[h] that the Christ[i] had to suffer and to rise from the dead,[j] saying,[k] “This Jesus I am proclaiming to you is the Christ.”[l] 4 Some of them were persuaded[m] and joined Paul and Silas, along with a large group[n] of God-fearing Greeks[o] and quite a few[p] prominent women. 5 But the Jews became jealous,[q] and gathering together some worthless men from the rabble in the marketplace,[r] they formed a mob[s] and set the city in an uproar.[t] They attacked Jason’s house,[u] trying to find Paul and Silas[v] to bring them out to the assembly.[w] 6 When they did not find them, they dragged[x] Jason and some of the brothers before the city officials,[y] screaming, “These people who have stirred up trouble[z] throughout the world[aa] have come here too, 7 and[ab] Jason has welcomed them as guests! They[ac] are all acting against Caesar’s[ad] decrees, saying there is another king named[ae] Jesus!”[af] 8 They caused confusion among[ag] the crowd and the city officials[ah] who heard these things. 9 After[ai] the city officials[aj] had received bail[ak] from Jason and the others, they released them.

Paul and Silas at Berea

10 The brothers sent Paul and Silas off to Berea[al] at once, during the night. When they arrived,[am] they went to the Jewish synagogue.[an] 11 These Jews[ao] were more open-minded[ap] than those in Thessalonica,[aq] for they eagerly[ar] received[as] the message, examining[at] the scriptures carefully every day[au] to see if these things were so. 12 Therefore many of them believed, along with quite a few[av] prominent[aw] Greek women and men. 13 But when the Jews from Thessalonica[ax] heard that Paul had also proclaimed the word of God[ay] in Berea, they came there too, inciting[az] and disturbing[ba] the crowds. 14 Then the brothers sent Paul away to the coast[bb] at once, but Silas and Timothy remained in Berea.[bc] 15 Those who accompanied Paul escorted him as far as Athens, and after receiving an order for Silas and Timothy to come to him as soon as possible, they left.[bd]

Paul at Athens

16 While Paul was waiting for them in Athens, his spirit was greatly upset[be] because he saw[bf] the city was full of idols. 17 So he was addressing[bg] the Jews and the God-fearing Gentiles[bh] in the synagogue,[bi] and in the marketplace[bj] every day[bk] those who happened to be there. 18 Also some of the Epicurean[bl] and Stoic[bm] philosophers were conversing[bn] with him, and some were asking,[bo] “What does this foolish babbler[bp] want to say?” Others said, “He seems to be a proclaimer of foreign gods.”[bq] (They said this because he was proclaiming the good news about Jesus and the resurrection.)[br] 19 So they took Paul and[bs] brought him to the Areopagus,[bt] saying, “May we know what this new teaching is that you are proclaiming? 20 For you are bringing some surprising things[bu] to our ears, so we want to know what they[bv] mean.” 21 (All the Athenians and the foreigners who lived there used to spend their time[bw] in nothing else than telling[bx] or listening to something new.)[by]

22 So Paul stood[bz] before the Areopagus and said, “Men of Athens, I see that you are very religious[ca] in all respects.[cb] 23 For as I went around and observed closely your objects of worship,[cc] I even found an altar with this inscription:[cd] ‘To an unknown god.’ Therefore what you worship without knowing it,[ce] this I proclaim to you. 24 The God who made the world and everything in it,[cf] who is[cg] Lord of heaven and earth, does not live in temples made by human hands,[ch] 25 nor is he served by human hands, as if he needed anything,[ci] because he himself gives life and breath and everything to everyone.[cj] 26 From one man[ck] he made every nation of the human race[cl] to inhabit the entire earth,[cm] determining their set times[cn] and the fixed limits of the places where they would live,[co] 27 so that they would search for God and perhaps grope around[cp] for him and find him,[cq] though he is[cr] not far from each one of us. 28 For in him we live and move about[cs] and exist, as even some of your own poets have said, ‘For we too are his offspring.’[ct] 29 So since we are God’s offspring, we should not think the deity[cu] is like gold or silver or stone, an image[cv] made by human[cw] skill[cx] and imagination.[cy] 30 Therefore, although God has overlooked[cz] such times of ignorance,[da] he now commands all people[db] everywhere to repent,[dc] 31 because he has set[dd] a day on which he is going to judge the world[de] in righteousness, by a man whom he designated,[df] having provided proof to everyone by raising[dg] him from the dead.”

32 Now when they heard about[dh] the resurrection from the dead, some began to scoff,[di] but others said, “We will hear you again about this.” 33 So Paul left the Areopagus.[dj] 34 But some people[dk] joined him[dl] and believed. Among them[dm] were Dionysius, who was a member of the Areopagus,[dn] a woman[do] named Damaris, and others with them.

Paul at Corinth

18 After this[dp] Paul[dq] departed from[dr] Athens and went to Corinth.[ds] 2 There he[dt] found[du] a Jew named Aquila,[dv] a native of Pontus,[dw] who had recently come from Italy with his wife Priscilla, because Claudius[dx] had ordered all the Jews to depart from[dy] Rome. Paul approached[dz] them, 3 and because he worked at the same trade, he stayed with them and worked with them[ea] (for they were tentmakers[eb] by trade).[ec] 4 He addressed[ed] both Jews and Greeks in the synagogue[ee] every Sabbath, attempting to persuade[ef] them.

5 Now when Silas and Timothy arrived[eg] from Macedonia,[eh] Paul became wholly absorbed with proclaiming[ei] the word, testifying[ej] to the Jews that Jesus was the Christ.[ek] 6 When they opposed him[el] and reviled him,[em] he protested by shaking out his clothes[en] and said to them, “Your blood[eo] be on your own heads! I am guiltless![ep] From now on I will go to the Gentiles!” 7 Then Paul[eq] left[er] the synagogue[es] and went to the house of a person named Titius Justus, a Gentile who worshiped God,[et] whose house was next door to the synagogue. 8 Crispus, the president of the synagogue,[eu] believed in the Lord together with his entire household, and many of the Corinthians who heard about it[ev] believed and were baptized. 9 The Lord said to Paul by a vision[ew] in the night,[ex] “Do not be afraid,[ey] but speak and do not be silent, 10 because I am with you, and no one will assault[ez] you to harm[fa] you, because I have many people in this city.” 11 So he stayed there[fb] a year and six months, teaching the word of God among them.[fc]

Paul Before the Proconsul Gallio

12 Now while Gallio[fd] was proconsul[fe] of Achaia,[ff] the Jews attacked Paul together[fg] and brought him before the judgment seat,[fh] 13 saying, “This man is persuading[fi] people to worship God in a way contrary to[fj] the law!” 14 But just as Paul was about to speak,[fk] Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy,[fl] I would have been justified in accepting the complaint[fm] of you Jews,[fn] 15 but since it concerns points of disagreement[fo] about words and names and your own law, settle[fp] it yourselves. I will not be[fq] a judge of these things!” 16 Then he had them forced away[fr] from the judgment seat.[fs] 17 So they all seized Sosthenes, the president of the synagogue,[ft] and began to beat[fu] him in front of the judgment seat.[fv] Yet none of these things were of any concern[fw] to Gallio.

Footnotes

  1. Acts 17:1 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
  2. Acts 17:1 sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).
  3. Acts 17:1 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
  4. Acts 17:1 sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.
  5. Acts 17:1 sn See the note on synagogue in 6:9.
  6. Acts 17:2 tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
  7. Acts 17:2 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 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
  8. Acts 17:3 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
  9. Acts 17:3 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.
  10. Acts 17:3 sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.
  11. Acts 17:3 tn The Greek words used here (καὶ ὅτι, kai hoti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.
  12. Acts 17:3 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. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.
  13. Acts 17:4 tn Or “convinced.”
  14. Acts 17:4 tn Or “a large crowd.”
  15. Acts 17:4 tn Or “of devout Greeks,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).
  16. Acts 17:4 tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).
  17. Acts 17:5 tn Grk “becoming jealous.” The participle ζηλώσαντες (zēlōsantes) has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).
  18. Acts 17:5 tn Literally ἀγοραῖος (agoraios) refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”
  19. Acts 17:5 tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.
  20. Acts 17:5 tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (ethoruboun) in this verse.
  21. Acts 17:5 sn The attack took place at Jason’s house because this was probably the location of the new house church.
  22. Acts 17:5 tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.
  23. Acts 17:5 tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”
  24. Acts 17:6 tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).
  25. Acts 17:6 tn L&N 37.93 defines πολιτάρχης (politarchēs) as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit—‘city official’” (see also BDAG 845 s.v.).
  26. Acts 17:6 tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.
  27. Acts 17:6 tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.
  28. Acts 17:7 tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.
  29. Acts 17:7 tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
  30. Acts 17:7 tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).
  31. Acts 17:7 tn The word “named” is not in the Greek text, but is supplied for clarity.
  32. Acts 17:7 sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.
  33. Acts 17:8 tn Grk “They troubled the crowd and the city officials,” but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.
  34. Acts 17:8 tn L&N 37.93 defines πολιτάρχης (politarchēs) as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit—‘city official.’”
  35. Acts 17:9 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.
  36. Acts 17:9 tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.
  37. Acts 17:9 tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.
  38. Acts 17:10 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.
  39. Acts 17:10 tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, hoitines) has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.
  40. Acts 17:10 sn See the note on synagogue in 6:9.
  41. Acts 17:11 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
  42. Acts 17:11 tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.
  43. Acts 17:11 sn Thessalonica was a city in Macedonia (modern Salonica).
  44. Acts 17:11 tn Or “willingly,” “readily”; Grk “with all eagerness.”
  45. Acts 17:11 tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.
  46. Acts 17:11 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
  47. Acts 17:11 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
  48. Acts 17:12 tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).
  49. Acts 17:12 tn Or “respected.”
  50. Acts 17:13 sn Thessalonica was a city in Macedonia (modern Salonica).
  51. Acts 17:13 tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.
  52. Acts 17:13 tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuontes) in Acts 17:13.sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.
  53. Acts 17:13 tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.
  54. Acts 17:14 tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν (heōs epi tēn thalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).
  55. Acts 17:14 tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.
  56. Acts 17:15 sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.
  57. Acts 17:16 tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.
  58. Acts 17:16 tn Or “when he saw.” The participle θεωροῦντος (theōrountos) has been translated as a causal adverbial participle; it could also be translated as temporal.
  59. Acts 17:17 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 17:17. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
  60. Acts 17:17 tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.
  61. Acts 17:17 sn See the note on synagogue in Acts 6:9.
  62. Acts 17:17 sn See the note on marketplace in Acts 16:19.
  63. Acts 17:17 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
  64. Acts 17:18 sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.
  65. Acts 17:18 sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.
  66. Acts 17:18 tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.
  67. Acts 17:18 tn Grk “saying.”
  68. Acts 17:18 tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologos) is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show—‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”
  69. Acts 17:18 tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniōn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.
  70. Acts 17:18 sn This is a parenthetical note by the author.
  71. Acts 17:19 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.
  72. Acts 17:19 tn Or “to the council of the Areopagus.” See also the term in v. 22.sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.
  73. Acts 17:20 tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”
  74. Acts 17:20 tn Grk “these things,” but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.
  75. Acts 17:21 tn The imperfect verb ηὐκαίρουν (ēukairoun) has been translated as a customary or habitual imperfect.
  76. Acts 17:21 tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”
  77. Acts 17:21 sn This is a parenthetical note by the author. The reference to newness may be pejorative.
  78. Acts 17:22 tn Grk “standing…said.” The participle ζηλώσαντες (zēlōsantes) has been translated as a finite verb due to requirements of contemporary English style.
  79. Acts 17:22 tn The term δεισιδαιμονεστέρους (deisidaimonesterous) is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.
  80. Acts 17:22 tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”
  81. Acts 17:23 tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).
  82. Acts 17:23 tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).
  83. Acts 17:23 tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.
  84. Acts 17:24 tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.
  85. Acts 17:24 tn Or “because he is.” The participle ὑπάρχων (huparchōn) could be either adjectival, modifying οὗτος (houtos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didous) in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.
  86. Acts 17:24 sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.
  87. Acts 17:25 tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”
  88. Acts 17:25 tn Grk “he himself gives to all [people] life and breath and all things.”
  89. Acts 17:26 sn The one man refers to Adam (the word “man” is understood).
  90. Acts 17:26 tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”
  91. Acts 17:26 tn Grk “to live over all the face of the earth.”
  92. Acts 17:26 tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.
  93. Acts 17:26 tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.
  94. Acts 17:27 tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.
  95. Acts 17:27 sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.
  96. Acts 17:27 tn The participle ὑπάρχοντα (huparchonta) has been translated as a concessive adverbial participle.
  97. Acts 17:28 tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’ or even ‘we do what we do.’”
  98. Acts 17:28 sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.
  99. Acts 17:29 tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.
  100. Acts 17:29 tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.
  101. Acts 17:29 tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anthrōpou) has been translated as an attributive genitive.
  102. Acts 17:29 tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).
  103. Acts 17:29 tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.
  104. Acts 17:30 tn Or “has deliberately paid no attention to.”
  105. Acts 17:30 tn Or “times when people did not know.”
  106. Acts 17:30 tn Here ἀνθρώποις (anthrōpois) has been translated as a generic noun (“people”).
  107. Acts 17:30 sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.
  108. Acts 17:31 tn Or “fixed.”
  109. Acts 17:31 sn The world refers to the whole inhabited earth.
  110. Acts 17:31 tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).
  111. Acts 17:31 tn The participle ἀναστήσας (anastēsas) indicates means here.
  112. Acts 17:32 tn The participle ἀκούσαντες (akousantes) has been taken temporally.
  113. Acts 17:32 tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (echleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).
  114. Acts 17:33 tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.
  115. Acts 17:34 tn Although the Greek word here is ἀνήρ (anēr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anthrōpos), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).
  116. Acts 17:34 tn Grk “joining him, believed.” The participle κολληθέντες (kollēthentes) has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.
  117. Acts 17:34 tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.
  118. Acts 17:34 tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.
  119. Acts 17:34 tn Grk “and a woman,” but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  120. Acts 18:1 tn Grk “After these things.”
  121. Acts 18:1 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
  122. Acts 18:1 tn Or “Paul left.”
  123. Acts 18:1 sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.
  124. Acts 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.
  125. Acts 18:2 tn Grk “finding.” The participle εὑρών (heurōn) has been translated as a finite verb due to requirements of contemporary English style.
  126. Acts 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. Paul uses the name Prisca, while the author of Acts uses the diminutive form of the name Priscilla.
  127. Acts 18:2 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
  128. Acts 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).
  129. Acts 18:2 tn Or “to leave.”
  130. Acts 18:2 tn Or “went to.”
  131. Acts 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, ērgazeto) it relates (by implication) to both of them.
  132. Acts 18:3 tn On the term translated “tentmakers,” see BDAG 928-29 s.v. σκηνοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).
  133. Acts 18:3 sn This is a parenthetical note by the author.
  134. Acts 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.
  135. Acts 18:4 sn See the note on synagogue in 6:9.
  136. Acts 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 (epeithen) 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.
  137. Acts 18:5 tn Grk “came down.”
  138. Acts 18:5 sn Macedonia was the Roman province of Macedonia in Greece.
  139. Acts 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 (suneicheto) 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.
  140. Acts 18:5 tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”
  141. Acts 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.
  142. Acts 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.
  143. Acts 18:6 tn The participle βλασφημούντων (blasphēmountōn) 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.
  144. Acts 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 (ektinaxamenos) 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.”
  145. Acts 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).
  146. Acts 18:6 tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”
  147. Acts 18:7 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
  148. Acts 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.
  149. Acts 18:7 tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.
  150. Acts 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.
  151. Acts 18:8 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (archisunagōgos) refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).
  152. Acts 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.
  153. Acts 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.
  154. Acts 18:9 tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”
  155. Acts 18:9 tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).
  156. Acts 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.
  157. Acts 18:10 tn Or “injure.”
  158. Acts 18:11 tn The word “there” is not in the Greek text, but is implied.
  159. Acts 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”).
  160. Acts 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.
  161. Acts 18:12 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
  162. Acts 18:12 sn Achaia was a Roman province initially created in 146 b.c. that included most of Greece. In 27 b.c. it was divided into the two separate provinces of Macedonia and Achaia. At that time Achaia was composed of the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).
  163. Acts 18:12 tn Grk “with one accord.”
  164. Acts 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, 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. So this was a very public event.
  165. Acts 18:13 tn Or “inciting.”
  166. Acts 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.
  167. Acts 18:14 tn Grk “about to open his mouth” (an idiom).
  168. Acts 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).”
  169. Acts 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.”
  170. Acts 18:14 tn Grk “accepting your complaint, O Jews.”
  171. Acts 18:15 tn Or “dispute.”
  172. Acts 18:15 tn Grk “see to it” (an idiom).
  173. Acts 18:15 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
  174. Acts 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 (apēlasen) 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.
  175. Acts 18:16 sn See the note on the term judgment seat in 18:12.
  176. Acts 18:17 tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (archisunagōgos) 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.
  177. Acts 18:17 tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
  178. Acts 18:17 sn See the note on the term judgment seat in 18:12.
  179. Acts 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.
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1 Thessalonians 1:1-2:16
New English Translation

Salutation

1 From Paul[a] and Silvanus and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ. Grace and peace to you![b]

Thanksgiving for Response to the Gospel

2 We thank God always for all of you as we mention you constantly[c] in our prayers, 3 because we recall[d] in the presence of our God and Father[e] your work of faith and labor of love and endurance of hope[f] in our Lord Jesus Christ. 4 We know,[g] brothers and sisters[h] loved by God, that he has chosen you,[i] 5 in that[j] our gospel did not come to you merely in words,[k] but in power and in the Holy Spirit and with deep conviction (surely you recall the character we displayed when we came among you to help you).[l]

6 And you became imitators of us and of the Lord, when you received[m] the message with joy that comes from the Holy Spirit, despite great affliction. 7 As a result you became an example[n] to all the believers in Macedonia and in Achaia. 8 For from you the message of the Lord[o] has echoed forth not just in Macedonia and Achaia, but in every place reports of your faith in God have spread,[p] so that we do not need to say anything. 9 For people everywhere[q] report how you welcomed us[r] and how you turned to God from idols to serve the living and true God 10 and to wait for his Son from heaven, whom he raised from the dead, Jesus our deliverer from the coming wrath.[s]

Paul’s Ministry in Thessalonica

2 For you yourselves know, brothers and sisters,[t] about our coming to you—it has not proven to be purposeless.[u] 2 But although we suffered earlier and were mistreated in Philippi, as you know, we had the courage in our God to declare to you the gospel of God[v] in spite of much opposition. 3 For the appeal we make[w] does not come[x] from error or impurity or with deceit, 4 but just as we have been approved by God to be entrusted with the gospel, so we declare it, not to please people but God, who examines our hearts. 5 For we never appeared[y] with flattering speech, as you know, nor with a pretext for greed—God is our witness— 6 nor to seek glory from people, either from you or from others, 7 [z] although we could have imposed our weight as apostles of Christ; instead we became[aa] little children[ab] among you. Like a nursing mother caring for her own children, 8 with such affection for you[ac] we were happy[ad] to share with you not only the gospel of God but also our own lives, because you had become dear to us. 9 For you recall, brothers and sisters,[ae] our toil and drudgery: By working night and day so as not to impose a burden on any of you, we preached to you the gospel of God. 10 You are witnesses, and so is God, as to how holy and righteous and blameless our conduct was toward you who believe. 11 As you know, we treated each one of you as a father treats his own children, 12 exhorting and encouraging you and insisting that you live in a way worthy of God who calls you to his own kingdom and his glory. 13 And so[af] we too constantly thank God that when you received God’s message that you heard from us,[ag] you accepted it not as a human message,[ah] but as it truly is, God’s message, which is at work among you who believe. 14 For you became imitators, brothers and sisters,[ai] of God’s churches in Christ Jesus that are in Judea, because you too suffered the same things from your own countrymen as they in fact did from the Jews, 15 who killed both the Lord Jesus and the prophets[aj] and persecuted us severely.[ak] They are displeasing to God and are opposed to all people, 16 because they hinder us from speaking to the Gentiles so that they may be saved. Thus they constantly fill up their measure of sins,[al] but wrath[am] has come upon them completely.[an]

Footnotes

  1. 1 Thessalonians 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. 1 Thessalonians 1:1 tc The majority of witnesses, including several early and significant ones (א A [D] I 33 1175 1241 1505 2464 M bo), have ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυριοῦ Ιησοῦ Χριστοῦ (apo theou patros hēmōn kai kuriou Iēsou Christou, “from God our Father and the Lord Jesus Christ”) at the end of v. 1. The more abrupt reading (“Grace and peace to you”) without this addition is supported by B F G Ψ 0278 629 1739 1881 lat sa. Apart from a desire to omit the redundancy of the mention of God and Christ in this verse, there is no good reason why scribes would have omitted the characteristically Pauline greeting. (Further, if this were the case, why did these same scribes overlook such an opportunity in 2 Thess 1:1-2?) On the other hand, since 1 Thessalonians is one of Paul’s earliest letters, what would become characteristic of his greetings seems to have been still in embryonic form (e.g., he does not yet call his audience “saints” [which will first be used in his address to the Corinthians], nor does he use ἐν (en) plus the dative to refer to the location of the church). Thus, the internal evidence is overwhelming in support of the shorter reading, for scribes would have been strongly motivated to rework this salutation in light of Paul’s style elsewhere. And the external evidence, though not overwhelming, is supportive of this shorter reading, found as it is in some of the best witnesses of the Alexandrian and Western groups.tn Grk “Grace to you and peace.”
  3. 1 Thessalonians 1:2 tn Or “mention you in our prayers, because we recall constantly…”
  4. 1 Thessalonians 1:3 tn Grk “making mention…recalling.” The participle ποιούμενοι (poioumenoi) in v. 2 has been translated as temporal, and μνημονεύοντες (mnēmoneuontes) in v. 3 has been translated as causal.
  5. 1 Thessalonians 1:3 tn Or the phrase may connect at the end of the verse: “hope…in the presence of our God and Father.”
  6. 1 Thessalonians 1:3 tn These phrases denote Christian virtues in action: the work produced by faith, labor motivated by love, and endurance that stems from hope in Christ.
  7. 1 Thessalonians 1:4 tn Grk “knowing.” Because of the length and complexity of the Greek sentence, the participle εἰδότες (eidotes) has been translated as a finite verb and a new sentence started here in the translation.
  8. 1 Thessalonians 1:4 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
  9. 1 Thessalonians 1:4 tn Grk “your election.”
  10. 1 Thessalonians 1:5 tn Or “because.”
  11. 1 Thessalonians 1:5 tn Or “speech,” or “an act of speaking.”
  12. 1 Thessalonians 1:5 tn Grk “just as you know what sort of people we were among you for your sakes.” Verse 5 reflects on the experience of Paul and his fellow preachers; v. 6 begins to describe the Thessalonians’ response.
  13. 1 Thessalonians 1:6 tn Or “after you received.”
  14. 1 Thessalonians 1:7 tc Most mss (א A C D2 F G Ψ 0278 1175 1241 1505 2464 M al) have the plural τύπους (tupous, “examples”) here, while a few significant witnesses have the singular τύπον (tupon, “example”; B D*,c 6 33 81 104 1739 1881 lat). With ὑμᾶς (humas, “you”) immediately preceding, the plural form looks motivated: Scribes would be expected to change the singular to the plural here. Although the external evidence for the singular reading is not overwhelming, the internal evidence for it is compelling.
  15. 1 Thessalonians 1:8 tn Or “the word of the Lord.”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; 16:32; 19:10, 20; 1 Thess 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. Here the phrase has been translated “the message of the Lord” because of the focus upon the spread of the gospel evident in the passage.
  16. 1 Thessalonians 1:8 tn Grk “your faith in God has gone out.”
  17. 1 Thessalonians 1:9 tn Grk “they themselves,” referring to people in the places just mentioned.
  18. 1 Thessalonians 1:9 tn Grk “what sort of entrance we had to you” (an idiom for how someone is received).
  19. 1 Thessalonians 1:10 sn The coming wrath. This wrath is an important theme in 1 Thess 5.
  20. 1 Thessalonians 2:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
  21. 1 Thessalonians 2:1 tn Grk “has not become empty.” Paul is defending himself against the charge that he lacked earnestness and personal concern for them, but appeared in their city out of greed or egotism. In his defense he appeals to what they recall of his ministry and what has become of it since he left, all of which demonstrates his God-given earnestness and effectiveness.
  22. 1 Thessalonians 2:2 tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou theou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. This same phrase occurs in vv. 8 and 9 as well.
  23. 1 Thessalonians 2:3 tn Grk “For our exhortation.” Paul here uses παράκλησις (paraklēsis) to speak in broad terms about his preaching of the gospel, in which he urges or appeals to people to respond to God’s salvation (cf. the verb form παρακαλοῦντος [parakalountos] in 2 Cor 5:20).
  24. 1 Thessalonians 2:3 tn Grk “[is] not” (the verb “to be” is implied in the Greek construction).
  25. 1 Thessalonians 2:5 tn Or “came on the scene,” “came.”
  26. 1 Thessalonians 2:7 tn Punctuating vv. 6 and 7 is difficult. One must consider the difficult textual problem of v. 7 (see tc note on the word “children” in that verse) as well as the grammar of the verse. In the translation above, “little children” is understood to be a predicate nominative connected to the verb “became.” This allows a full stop to be placed at the end of v. 6 and before the phrase “like a nursing mother” in v. 7. This separates the two metaphors which impact the textual problem and allows for greater clarity in the way the sentence is read.
  27. 1 Thessalonians 2:7 tn Or “were,” “proved to be.”
  28. 1 Thessalonians 2:7 tc The variant ἤπιοι (ēpioi, “gentle”) has fair support (אc A C2 D2 Ψc 0278 33 1241 1739 1881 M), but νήπιοι (nēpioi, “little children”) has significantly stronger backing (P65 א* B C* D* F G I Ψ* it bo). It is not insignificant that the earliest Alexandrian and Western witnesses in support of ἤπιοι are actually not Alexandrian or Western; they are the second correctors of Alexandrian and Western mss. Such correctors generally follow a Byzantine Vorlage. The reading νήπιοι is thus superior externally. Further, νήπιοι is much harder in this context, for Paul mixes his metaphors (“we became little children in your midst…Like a nursing mother…”). Thus, the scribes would naturally alter this reading to the softer ἤπιοι (“we became gentle…”). Paul is not known for his consistency of figures, however (cf., e.g., Gal 4:19); hence, the intrinsic evidence points to νήπιοι as autographic. On the other hand, it is possible that νήπιοι was caused by dittography with the preceding -μεν (-men). It is even possible that νήπιοι was caused by an error of hearing right from the beginning: The amanuensis could have heard the apostle incorrectly. But such a supposition cuts both ways; further, Paul would no doubt have corrected the reading in the ms before it was sent out. If so, one would surely have expected both earlier witnesses on the side of ἤπιοι and perhaps a few first correctors to have this reading. The reading “little children” thus stands as most probably original. (For an extended discussion of this problem, see J. A. D. Weima, “‘But We Became Infants Among You’: The Case for NHPIOI in 1 Thess 2.7,” NTS 46 [2000]: 547-64; T. B. Sailors, “Wedding Textual and Rhetorical Criticism to Understand the Text of 1 Thessalonians 2.7,” JSNT 80 [2000]: 81-98.)
  29. 1 Thessalonians 2:8 tn Grk “longing for you in this way.”
  30. 1 Thessalonians 2:8 tn Or “we are happy.” This verb may be past or present tense, but the context favors the past.
  31. 1 Thessalonians 2:9 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
  32. 1 Thessalonians 2:13 tn Grk “for this reason,” which seems to look back to Paul’s behavior just described. But it may look forward to v. 13b and mean: “and here is another reason that we constantly thank God: that…”
  33. 1 Thessalonians 2:13 tn Grk “God’s word of hearing from us.”
  34. 1 Thessalonians 2:13 tn Paul’s focus is their attitude toward the message he preached: They received it not as a human message but a message from God.
  35. 1 Thessalonians 2:14 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
  36. 1 Thessalonians 2:15 tc ἰδίους (idious, “their own prophets”) is found in D1 Ψ 1241 1505 2464 M sy McionT. This is obviously a secondary reading. Marcion’s influence may stand behind part of the tradition, but the Byzantine text probably added the adjective in light of its mention in v. 14 and as a clarification or interpretation of which prophets were in view.
  37. 1 Thessalonians 2:15 tn Or “and drove us out” (cf. Acts 17:5-10).
  38. 1 Thessalonians 2:16 tn Grk “to fill up their sins always.”
  39. 1 Thessalonians 2:16 tc The Western text (D F G 629 latt) adds τοῦ θεοῦ (tou theou) to ὀργή (orgē) to read “the wrath of God,” in emulation of the normal Pauline idiom (cf., e.g., Rom 1:18; Eph 5:6; Col 3:6) and, most likely, to clarify which wrath is in view (since ὀργή is articular).tn Or “the wrath,” possibly referring back to the mention of wrath in 1:10.
  40. 1 Thessalonians 2:16 tn Or “at last.”
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