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Acts 18
New English Translation

Paul at Corinth

18 After this[a] Paul[b] departed from[c] Athens and went to Corinth.[d] 2 There he[e] found[f] a Jew named Aquila,[g] a native of Pontus,[h] who had recently come from Italy with his wife Priscilla, because Claudius[i] had ordered all the Jews to depart from[j] Rome. Paul approached[k] them, 3 and because he worked at the same trade, he stayed with them and worked with them[l] (for they were tentmakers[m] by trade).[n] 4 He addressed[o] both Jews and Greeks in the synagogue[p] every Sabbath, attempting to persuade[q] them.

5 Now when Silas and Timothy arrived[r] from Macedonia,[s] Paul became wholly absorbed with proclaiming[t] the word, testifying[u] to the Jews that Jesus was the Christ.[v] 6 When they opposed him[w] and reviled him,[x] he protested by shaking out his clothes[y] and said to them, “Your blood[z] be on your own heads! I am guiltless![aa] From now on I will go to the Gentiles!” 7 Then Paul[ab] left[ac] the synagogue[ad] and went to the house of a person named Titius Justus, a Gentile who worshiped God,[ae] whose house was next door to the synagogue. 8 Crispus, the president of the synagogue,[af] believed in the Lord together with his entire household, and many of the Corinthians who heard about it[ag] believed and were baptized. 9 The Lord said to Paul by a vision[ah] in the night,[ai] “Do not be afraid,[aj] but speak and do not be silent, 10 because I am with you, and no one will assault[ak] you to harm[al] you, because I have many people in this city.” 11 So he stayed there[am] a year and six months, teaching the word of God among them.[an]

Paul Before the Proconsul Gallio

12 Now while Gallio[ao] was proconsul[ap] of Achaia,[aq] the Jews attacked Paul together[ar] and brought him before the judgment seat,[as] 13 saying, “This man is persuading[at] people to worship God in a way contrary to[au] the law!” 14 But just as Paul was about to speak,[av] Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy,[aw] I would have been justified in accepting the complaint[ax] of you Jews,[ay] 15 but since it concerns points of disagreement[az] about words and names and your own law, settle[ba] it yourselves. I will not be[bb] a judge of these things!” 16 Then he had them forced away[bc] from the judgment seat.[bd] 17 So they all seized Sosthenes, the president of the synagogue,[be] and began to beat[bf] him in front of the judgment seat.[bg] Yet none of these things were of any concern[bh] to Gallio.

Paul Returns to Antioch in Syria

18 Paul, after staying[bi] many more days in Corinth, said farewell to[bj] the brothers and sailed away to Syria accompanied by[bk] Priscilla and Aquila.[bl] He[bm] had his hair cut off[bn] at Cenchrea[bo] because he had made a vow.[bp] 19 When they reached Ephesus,[bq] Paul[br] left Priscilla and Aquila[bs] behind there, but he himself went[bt] into the synagogue[bu] and addressed[bv] the Jews. 20 When they asked him to stay longer, he would not consent,[bw] 21 but said farewell to[bx] them and added,[by] “I will come back[bz] to you again if God wills.”[ca] Then[cb] he set sail from Ephesus, 22 and when he arrived[cc] at Caesarea,[cd] he went up and greeted[ce] the church at Jerusalem[cf] and then went down to Antioch.[cg] 23 After he spent[ch] some time there, Paul left and went through the region of Galatia[ci] and Phrygia,[cj] strengthening all the disciples.

Apollos Begins His Ministry

24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. He was an eloquent speaker,[ck] well-versed[cl] in the scriptures. 25 He had been instructed in[cm] the way of the Lord, and with great enthusiasm[cn] he spoke and taught accurately the facts[co] about Jesus, although he knew[cp] only the baptism of John. 26 He began to speak out fearlessly[cq] in the synagogue,[cr] but when Priscilla and Aquila[cs] heard him, they took him aside[ct] and explained the way of God to him more accurately. 27 When Apollos[cu] wanted to cross over to Achaia,[cv] the brothers encouraged[cw] him[cx] and wrote to the disciples to welcome him. When he arrived, he[cy] assisted greatly those who had believed by grace, 28 for he refuted the Jews vigorously[cz] in public debate,[da] demonstrating from the scriptures that the Christ[db] was Jesus.[dc]

Footnotes

  1. Acts 18:1 tn Grk “After these things.”
  2. Acts 18:1 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
  3. Acts 18:1 tn Or “Paul left.”
  4. 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.
  5. 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.
  6. Acts 18:2 tn Grk “finding.” The participle εὑρών (heurōn) has been translated as a finite verb due to requirements of contemporary English style.
  7. 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.
  8. Acts 18:2 sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
  9. 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).
  10. Acts 18:2 tn Or “to leave.”
  11. Acts 18:2 tn Or “went to.”
  12. 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.
  13. 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).
  14. Acts 18:3 sn This is a parenthetical note by the author.
  15. 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.
  16. Acts 18:4 sn See the note on synagogue in 6:9.
  17. 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.
  18. Acts 18:5 tn Grk “came down.”
  19. Acts 18:5 sn Macedonia was the Roman province of Macedonia in Greece.
  20. 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.
  21. 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.”
  22. 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.
  23. 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.
  24. 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.
  25. 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.”
  26. 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).
  27. Acts 18:6 tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”
  28. Acts 18:7 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
  29. 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.
  30. Acts 18:7 tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.
  31. 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.
  32. 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).
  33. 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.
  34. 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.
  35. Acts 18:9 tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”
  36. Acts 18:9 tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).
  37. 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.
  38. Acts 18:10 tn Or “injure.”
  39. Acts 18:11 tn The word “there” is not in the Greek text, but is implied.
  40. 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”).
  41. 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.
  42. Acts 18:12 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
  43. 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).
  44. Acts 18:12 tn Grk “with one accord.”
  45. 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.
  46. Acts 18:13 tn Or “inciting.”
  47. 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.
  48. Acts 18:14 tn Grk “about to open his mouth” (an idiom).
  49. 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).”
  50. 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.”
  51. Acts 18:14 tn Grk “accepting your complaint, O Jews.”
  52. Acts 18:15 tn Or “dispute.”
  53. Acts 18:15 tn Grk “see to it” (an idiom).
  54. Acts 18:15 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
  55. 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.
  56. Acts 18:16 sn See the note on the term judgment seat in 18:12.
  57. 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.
  58. Acts 18:17 tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
  59. Acts 18:17 sn See the note on the term judgment seat in 18:12.
  60. 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.
  61. Acts 18:18 tn The participle προσμείνας (prosmeinas) is taken temporally.
  62. Acts 18:18 tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxamenos) has been translated as a finite verb due to requirements of contemporary English style.
  63. Acts 18:18 tn Grk “Syria, and with him.”
  64. Acts 18:18 sn See the note on Aquila in 18:2.
  65. Acts 18:18 tn Or “Aquila, who.” The relationship of the participle κειράμενος (keiramenos) 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 (Akulas) 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.
  66. Acts 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).
  67. Acts 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.
  68. Acts 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.
  69. Acts 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.
  70. Acts 18:19 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
  71. Acts 18:19 tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
  72. Acts 18:19 tn Grk “going”; the participle εἰσελθών (eiselthōn) has been translated as a finite verb due to requirements of contemporary English style.
  73. Acts 18:19 sn See the note on synagogue in 6:9.
  74. Acts 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.
  75. Acts 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.
  76. Acts 18:21 tn Or “but took leave of.”
  77. Acts 18:21 tn Grk “and saying”; the participle εἰπών (eipōn) 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.
  78. Acts 18:21 tn Or “will return.”
  79. Acts 18:21 tn The participle θέλοντος (thelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.
  80. Acts 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.
  81. Acts 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.”
  82. Acts 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).
  83. Acts 18:22 tn Grk “going up and greeting.” The participles ἀναβάς (anabas) and ἀσπασάμενος (aspasamenos) are translated as finite verbs due to requirements of contemporary English style.
  84. Acts 18:22 tn The words “at Jerusalem” are not in the Greek text, but are implied by the participle ἀναβάς (anabas). The expression “go up” refers almost exclusively to the direction of Jerusalem, while the corresponding “go down” (κατέβη, katebē) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem.
  85. Acts 18:22 sn Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).
  86. Acts 18:23 tn Grk “Having spent”; the participle ποιήσας (poiēsas) is taken temporally.
  87. Acts 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.
  88. Acts 18:23 sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.
  89. Acts 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.
  90. Acts 18:24 tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”
  91. Acts 18:25 tn Or “had been taught.”
  92. Acts 18:25 tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).
  93. Acts 18:25 tn Grk “the things.”
  94. Acts 18:25 tn Grk “knowing”; the participle ἐπιστάμενος (epistamenos) has been translated as a concessive adverbial participle.
  95. Acts 18:26 tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).
  96. Acts 18:26 sn See the note on synagogue in 6:9.
  97. Acts 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.
  98. Acts 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.”
  99. Acts 18:27 tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.
  100. Acts 18:27 sn To cross over to Achaia. Achaia was organized by the Romans as a separate province of Greece in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.
  101. Acts 18:27 tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protrepsamenoi) 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.
  102. Acts 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.
  103. Acts 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.
  104. Acts 18:28 tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”
  105. Acts 18:28 tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (tois Ioudaiois diakatēlencheto dēmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dēmosios) see BDAG 223 s.v. 2.
  106. Acts 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.
  107. Acts 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 christon) has the article, a further indication that it should be regarded as subject of the infinitive.
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1 Corinthians 1-3
New English Translation

Salutation

1 From Paul,[a] called to be an apostle of Christ Jesus[b] by the will of God, and Sosthenes, our brother, 2 to the church of God that is in Corinth, to those who are sanctified in Christ Jesus, and called to be saints, with all those in every place who call on the name of our Lord Jesus Christ, their Lord and ours.[c] 3 Grace and peace to you[d] from God our Father and the Lord Jesus Christ!

Thanksgiving

4 I always thank my God for you because of the grace of God that was given to you in Christ Jesus. 5 For you were made rich[e] in every way in him, in all your speech and in every kind of knowledge[f]— 6 just as the testimony about Christ has been confirmed among you— 7 so that you do not lack any spiritual gift as you wait for the revelation[g] of our Lord Jesus Christ. 8 He[h] will also strengthen you to the end, so that you will be blameless on the day of our Lord Jesus Christ. 9 God is faithful, by whom you were called into fellowship with his son, Jesus Christ our Lord.

Divisions in the Church

10 I urge you, brothers and sisters,[i] by the name of our Lord Jesus Christ, to agree together,[j] to end your divisions,[k] and to be united by the same mind and purpose.[l] 11 For members of Chloe’s household have made it clear to me, my brothers and sisters,[m] that there are quarrels[n] among you. 12 Now I mean this, that[o] each of you is saying, “I am with Paul,” or “I am with Apollos,” or “I am with Cephas,”[p] or “I am with Christ.” 13 Is Christ divided? Paul wasn’t crucified for you, was he?[q] Or were you in fact baptized in the name of Paul?[r] 14 I thank God[s] that I did not baptize any of you except Crispus and Gaius, 15 so that no one can say that you were baptized in my name! 16 (I also baptized the household of Stephanus. Otherwise, I do not remember whether I baptized anyone else.) 17 For Christ did not send me to baptize, but to preach the gospel—and not with clever speech, so that the cross of Christ would not become useless.[t]

The Message of the Cross

18 For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 19 For it is written, “I will destroy the wisdom of the wise, and I will thwart the cleverness of the intelligent.”[u] 20 Where is the wise man? Where is the expert in the Mosaic law?[v] Where is the debater of this age? Has God not made the wisdom of the world foolish? 21 For since in the wisdom of God the world by its wisdom did not know God, God was pleased to save those who believe by the foolishness of preaching. 22 For Jews demand miraculous signs and Greeks ask for wisdom, 23 but we preach about a crucified Christ,[w] a stumbling block to Jews and foolishness to Gentiles. 24 But to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God. 25 For the foolishness of God is wiser than human wisdom,[x] and the weakness of God is stronger than human strength.[y]

26 Think about the circumstances of your call,[z] brothers and sisters.[aa] Not many were wise by human standards,[ab] not many were powerful, not many were born to a privileged position.[ac] 27 But God chose what the world thinks foolish to shame the wise, and God chose what the world thinks weak to shame the strong. 28 God chose[ad] what is low and despised in the world, what is regarded as nothing, to set aside what is regarded as something, 29 so that no one can boast in his presence. 30 He is the reason you have a relationship with Christ Jesus,[ae] who became for us wisdom from God, and righteousness and sanctification and redemption, 31 so that, as it is written, “Let the one who boasts, boast in the Lord.”[af]

2 When I came[ag] to you, brothers and sisters,[ah] I did not come with superior eloquence or wisdom as I proclaimed the testimony[ai] of God. 2 For I decided to be concerned about nothing[aj] among you except Jesus Christ, and him crucified. 3 And I was with you in weakness and in fear and with much trembling. 4 My conversation and my preaching were not with persuasive words of wisdom, but with a demonstration of the Spirit and of power, 5 so that your faith would not be based on human wisdom but on the power of God.

Wisdom from God

6 Now we do speak wisdom among the mature,[ak] but not a wisdom of this age or of the rulers of this age, who are perishing. 7 Instead we speak the wisdom of God, hidden in a mystery, that God determined before the ages for our glory. 8 None of the rulers of this age understood it. If they had known it, they would not have crucified the Lord of glory. 9 But just as it is written, “Things that no eye has seen, or ear heard, or mind imagined,[al] are the things God has prepared for those who love him.”[am] 10 God has revealed these to us by the Spirit. For the Spirit searches all things, even the deep things of God. 11 For who among men knows the things of a man except the man’s spirit within him? So too, no one knows the things of God except the Spirit of God. 12 Now we have not received the spirit of the world, but the Spirit who is from God, so that we may know the things that are freely given to us by God. 13 And we speak about these things, not with words taught us by human wisdom, but with those taught by the Spirit, explaining spiritual things to spiritual people.[an] 14 The unbeliever[ao] does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned. 15 The one who is spiritual discerns[ap] all things, yet he himself is understood[aq] by no one. 16 For who has known the mind of the Lord, so as to advise him?[ar] But we have the mind of Christ.

Immaturity and Self-deception

3 So, brothers and sisters,[as] I could not speak to you as spiritual people, but instead as people of the flesh,[at] as infants in Christ. 2 I fed you milk,[au] not solid food, for you were not yet ready. In fact, you are still not ready, 3 for you are still influenced by the flesh.[av] For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people?[aw] 4 For whenever someone says, “I am with Paul,” or “I am with Apollos,” are you not merely human?[ax]

5 What is Apollos, really? Or what is Paul? Servants through whom you came to believe, and each of us in the ministry the Lord gave us.[ay] 6 I planted,[az] Apollos watered, but God caused it to grow. 7 So neither the one who plants counts for anything,[ba] nor the one who waters, but God who causes the growth. 8 The one who plants and the one who waters work as one,[bb] but each will receive his reward according to his work. 9 We are coworkers belonging to God.[bc] You are God’s field, God’s building. 10 According to the grace of God given to me, like a skilled master-builder I laid a foundation, but someone else builds on it. And each one must be careful how he builds. 11 For no one can lay any foundation other than what is being laid, which is Jesus Christ. 12 If anyone builds on the foundation with gold, silver, precious stones, wood, hay, or straw,[bd] 13 each builder’s[be] work will be plainly seen, for the Day[bf] will make it clear, because it will be revealed by fire. And the fire[bg] will test what kind of work each has done. 14 If what someone has built survives, he will receive a reward. 15 If someone’s work is burned up, he will suffer loss.[bh] He himself will be saved, but only as through fire.

16 Do you not know that you are God’s temple[bi] and that God’s Spirit lives in you? 17 If someone destroys God’s temple, God will destroy him. For God’s temple is holy, which is what you are.

18 Guard against self-deception, each of you.[bj] If someone among you thinks he is wise in this age, let him become foolish so that he can become wise. 19 For the wisdom of this age is foolishness with God. As it is written, “He catches the wise in their craftiness.”[bk] 20 And again, “The Lord knows that the thoughts of the wise are futile.”[bl] 21 So then, no more boasting about mere mortals![bm] For everything belongs to you, 22 whether Paul or Apollos or Cephas[bn] or the world or life or death or the present or the future. Everything belongs to you, 23 and you belong to Christ, and Christ belongs to God.

Footnotes

  1. 1 Corinthians 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 Corinthians 1:1 tc Many significant mss, as well as several others (א A Ψ 1739 1881 M sy), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (P46 B D F G 33 it). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred both because it has somewhat better attestation and because it is slightly more difficult and thus more likely the earlier reading (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus.” As well, the later Pauline letters almost uniformly use this order in the salutations. Thus, on both external and internal grounds, “Christ Jesus” is the preferred reading here.
  3. 1 Corinthians 1:2 tn Grk “theirs and ours.”
  4. 1 Corinthians 1:3 tn Grk “Grace to you and peace.”
  5. 1 Corinthians 1:5 sn Made rich refers to how God richly blessed the Corinthians with an abundance of spiritual gifts (cf. v. 7).
  6. 1 Corinthians 1:5 sn Speech and knowledge refer to the spiritual gifts God had blessed them with (as v. 7 confirms). Paul will discuss certain abuses of their gifts in chapters 12-14, but he thanks God for their giftedness.
  7. 1 Corinthians 1:7 sn The revelation of our Lord Jesus Christ refers to the Lord’s return, when he will be revealed (cf. the reference to the day of our Lord Jesus Christ in v. 8).
  8. 1 Corinthians 1:8 tn Grk “who,” referring to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  9. 1 Corinthians 1:10 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).
  10. 1 Corinthians 1:10 tn Grk “that you all say the same thing.”
  11. 1 Corinthians 1:10 tn Grk “that there be no divisions among you.”
  12. 1 Corinthians 1:10 tn Grk “that you be united in/by the same mind and in/by the same purpose.”
  13. 1 Corinthians 1:11 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
  14. 1 Corinthians 1:11 tn Or “rivalries, disputes.”
  15. 1 Corinthians 1:12 tn Or “And I say this because.”
  16. 1 Corinthians 1:12 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211). Both the Aramaic name “Cephas” and the Greek name “Peter” are related to words in each language which mean “rock.”
  17. 1 Corinthians 1:13 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “was he?”).
  18. 1 Corinthians 1:13 tn This third question marks a peak in which Paul’s incredulity at the Corinthians’ attitude is in focus. The words “in fact” have been supplied in the translation to make this rhetorical juncture clear.
  19. 1 Corinthians 1:14 tc The oldest and most significant witnesses to this text, as well as a few others (א* B 6 1739 sams bopt), lack the words τῷ θεῷ (tō theō, “God”), while the rest have them. An accidental omission could well account for the shorter reading, especially since θεῷ would have been written as a nomen sacrum (eucaristwtwqMw). However, one might expect to see, in some mss at least, a dropping of the article but not the divine name. Internally, the Pauline introductory thanksgivings elsewhere always include τῷ θεῷ after εὐχαριστῶ (eucharistō, “I thank”; cf. Rom 1:8; 1 Cor 1:4; Phil 1:3; Phlm 4; in the plural, note Col 1:3; 1 Thess 1:2). However, both the fact that this is already used in 1 Cor 1:4 (thus perhaps motivating scribes to add it ten verses later), and that in later portions of his letters Paul does not consistently use the collocation of εὐχαριστῶ with τῷ θεῷ (Rom 16:4; 1 Cor 10:30), might give one pause. Still, nowhere else in the corpus Paulinum do we see a sentence begin with εὐχαριστῶ without an accompanying τῷ θεῷ. A decision is difficult, but on balance it is probably best to retain the words.
  20. 1 Corinthians 1:17 tn Grk “would not be emptied.”
  21. 1 Corinthians 1:19 sn A quotation from Isa 29:14.
  22. 1 Corinthians 1:20 tn Grk “the scribe.” The traditional rendering of γραμματεύς (grammateus) as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the Mosaic law” comes closer to the meaning for the modern reader.
  23. 1 Corinthians 1:23 tn Or “Messiah”; Grk “preach Christ [Messiah] crucified,” giving the content of the message.
  24. 1 Corinthians 1:25 tn Grk “than men.”
  25. 1 Corinthians 1:25 tn Grk “than men.”
  26. 1 Corinthians 1:26 tn Grk “Think about your calling.” “Calling” in Paul’s writings usually refers to God’s work of drawing people to faith in Christ. The following verses show that “calling” here stands by metonymy for their circumstances when they became Christians, leading to the translation “the circumstances of your call.”
  27. 1 Corinthians 1:26 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
  28. 1 Corinthians 1:26 tn Grk “according to the flesh.”
  29. 1 Corinthians 1:26 tn The Greek word ευγενής (eugenēs) refers to the status of being born into nobility, wealth, or power with an emphasis on the privileges and benefits that come with that position.
  30. 1 Corinthians 1:28 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  31. 1 Corinthians 1:30 tn Grk “of him you are in Christ Jesus.”
  32. 1 Corinthians 1:31 sn A quotation from Jer 9:24. The themes of Jer 9 have influenced Paul’s presentation in vv. 26-31. Jeremiah calls upon the wise, the strong, and the wealthy not to trust in their resources but in their knowledge of the true God—and so to boast in the Lord. Paul addresses the same three areas of human pride.
  33. 1 Corinthians 2:1 tn Grk “and I, when I came.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, κἀγώ (kagō) has not been translated here.
  34. 1 Corinthians 2:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
  35. 1 Corinthians 2:1 tc ‡ A few significant mss (P46vid א* A C as well as some versions and fathers) read μυστήριον (mustērion, “mystery”) instead of μαρτύριον (marturion, “testimony”). But the latter has wider ms support (א2 B D F G Ψ 33 1739 1881 M and some versions), though not quite as impressive. μαρτύριον may have been changed by scribes in anticipation of Paul’s words in 2:7, or conversely, μυστήριον may have been changed to conform to 1:6. Transcriptionally, since “the mystery of God/Christ” is a well-worn expression in the corpus Paulinum (1 Cor 2:7; 4:1; Eph 3:4; Col 2:2; 4:3), while “testimony of Christ” occurs in Paul only once (1 Cor 1:6, though “testimony of the Lord” appears in 2 Tim 1:8), and “testimony of God” never, it is likely that scribes changed the text to the more usual expression. A decision is difficult in this instance, but a slight preference should be given to μαρτύριον.
  36. 1 Corinthians 2:2 tn Grk “to know nothing.”
  37. 1 Corinthians 2:6 tn In extrabiblical literature this word was applied to an initiate of a mystery religion (BDAG 995 s.v. τέλειος 3, gives numerous examples and states this was a technical term of the mystery religions). It could here refer to those who believed Paul’s message, the mystery of God (v. 1), and so be translated as “those who believe God’s message.”
  38. 1 Corinthians 2:9 tn Grk “entered the heart,” an OT expression, in which the heart functions like the mind.
  39. 1 Corinthians 2:9 sn A quotation from Isa 64:4.
  40. 1 Corinthians 2:13 tn Or “combining spiritual things with spiritual words” (i.e., words the Spirit gives, as just described).
  41. 1 Corinthians 2:14 tn Grk “natural person.” Cf. BDAG 1100 s.v. ψυχικός a, “an unspiritual pers., one who merely functions bodily, without being touched by the Spirit of God.”
  42. 1 Corinthians 2:15 tn Or “evaluates.”
  43. 1 Corinthians 2:15 tn Or “is evaluated” (i.e., “is subject to evaluation”); Grk “he himself is discerned,” that is, the person without the Spirit does not understand the person with the Spirit, particularly in relation to the life of faith.
  44. 1 Corinthians 2:16 sn A quotation from Isa 40:13.
  45. 1 Corinthians 3:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
  46. 1 Corinthians 3:1 tn Grk “fleshly [people]”; the Greek term here is σαρκινός (BDAG 914 s.v. 1).
  47. 1 Corinthians 3:2 sn Milk refers figuratively to basic or elementary Christian teaching. Paul’s point was that the Corinthian believers he was writing to here were not mature enough to receive more advanced teaching. This was not a problem at the time, when they were recent converts, but the problem now is that they are still not ready.
  48. 1 Corinthians 3:3 tn Or “are still merely human”; Grk “fleshly.” Cf. BDAG 914 s.v. σαρκικός 2, “pert. to being human at a disappointing level of behavior or characteristics, (merely) human.” The same phrase occurs again later in this verse.
  49. 1 Corinthians 3:3 tn Grk “and walking in accordance with man,” i.e., living like (fallen) humanity without the Spirit’s influence; hence, “unregenerate people.”
  50. 1 Corinthians 3:4 tn Grk “are you not men,” i.e., (fallen) humanity without the Spirit’s influence. Here Paul does not say “walking in accordance with” as in the previous verse; he actually states the Corinthians are this. However, this is almost certainly rhetorical hyperbole.
  51. 1 Corinthians 3:5 tn Grk “and to each as the Lord gave.”
  52. 1 Corinthians 3:6 sn The expression I planted is generally taken to mean that Paul founded the church at Corinth. Later Apollos had a significant ministry there (watered). See also v. 10.
  53. 1 Corinthians 3:7 tn Grk “is anything.”
  54. 1 Corinthians 3:8 tn Grk “are one.” The purpose of this phrase is to portray unified action on the part of ministers underneath God’s sovereign control. Although they are in fact individuals, they are used by God with a single purpose to accomplish his will in facilitating growth. This emphasis is brought out in the translation “work as one.”
  55. 1 Corinthians 3:9 tn Although 1 Cor 3:9 is frequently understood to mean, “we are coworkers with God,” such a view assumes that the genitive θεοῦ (theou) is associative because of its relationship to συνεργοί (sunergoi). However, not only is a genitive of association not required by the syntax (cf. ExSyn 130), but the context is decidedly against it: Paul and Apollos are insignificant compared to the God whom they serve (vv. 5-8).
  56. 1 Corinthians 3:12 sn The various materials described here, both valuable (gold, silver, precious stones) and worthless (wood, hay, or straw) refer to the quality of work built on the foundation, or possibly to the motivation of those doing the building. The materials themselves have been understood (1) as deeds or (2) as people (since ultimately the passage is addressing those who minister to others).
  57. 1 Corinthians 3:13 tn Grk “each one’s.” Here “builder’s” is employed in the translation for clarity.
  58. 1 Corinthians 3:13 tn In an attempt to clarify the referent, some translations add “of Christ” after “Day” (so TEV); others specify this as “judgment day” (NLT) or “the day of judgment” (CEV).sn The Day refers to the Day of the Lord Jesus Christ (cf. 1:8; 5:5) when each Christian worker will appear before Christ for evaluation of his ministry. Paul’s constant motivation was to be pleasing to the Lord in that day (2 Cor 5:9-10) and receive his commendation (1 Cor 4:5).
  59. 1 Corinthians 3:13 tc ‡ αὐτό (auto) is found at this point in v. 13 in a number of significant witnesses, including A B C P 33 1739 al. But P46 א D Ψ 0289 1881 M latt lack it. The pronoun could be a motivated reading, designed to intensify Paul’s statement. On the other hand, it could have been deleted because the article alone made the reference already clear. In this instance, the possibility of scribal addition seems more likely than scribal deletion, although a decision is difficult. NA28 includes the word in brackets, indicating doubt as to its authenticity.sn It is unclear whether the phrase it will be revealed by fire describes the Day (subject of the previous clause) or each one’s work (subject of the clause before that).
  60. 1 Corinthians 3:15 tn The translation “[will] be punished” is given here by BDAG 428 s.v. ζημιόω 2. But the next clause says “he will be delivered” and so “suffering loss” is more likely to refer to the destruction of the “work” by fire or the loss of the reward that could have been gained.
  61. 1 Corinthians 3:16 sn You are God’s temple refers here to the church, since the pronoun you is plural in the Greek text. (In 6:19 the same imagery is used in a different context to refer to the individual believer.)
  62. 1 Corinthians 3:18 tn Grk “let no one deceive himself.”
  63. 1 Corinthians 3:19 sn A quotation from Job 5:13.
  64. 1 Corinthians 3:20 sn A quotation from Ps 94:11.
  65. 1 Corinthians 3:21 tn Grk “so then, let no one boast in men.”
  66. 1 Corinthians 3:22 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211). Both the Aramaic name “Cephas” and the Greek name “Peter” are related to words in each language which mean “rock.”
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