Footnotes

1. Acts 16:1 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.
2. Acts 16:1 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
3. Acts 16:1 tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.
4. Acts 16:1 tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”
5. Acts 16:1 sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.
6. Acts 16:2 tn For this sense of μαρτυρέω (martureō), see BDAG 618 s.v. 2.b.
7. Acts 16:2 tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.
8. Acts 16:3 tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.
9. Acts 16:3 tn Grk “and taking him he circumcised him.” The participle λαβών (labōn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).
10. Acts 16:3 tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.
11. Acts 16:3 tn Or “who lived in the area.”
12. Acts 16:3 tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.
13. Acts 16:4 tn Or “cities.”
14. Acts 16:4 tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”
15. Acts 16:4 tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.
16. Acts 16:4 tn Or “observe” or “follow.”
17. Acts 16:5 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
18. Acts 16:6 sn Phrygia was a district in central Asia Minor west of Pisidia.
19. Acts 16:6 sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor (North Galatia), or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch (South Galatia). The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.
20. Acts 16:6 tn Or “forbidden.”
21. Acts 16:6 tn Or “word.”
22. Acts 16:6 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
23. Acts 16:7 tn BDAG 511 s.v. κατά B.1.b has “to Mysia” here.
24. Acts 16:7 sn Mysia was a province in northwest Asia Minor.
25. Acts 16:7 sn Bithynia was a province in northern Asia Minor northeast of Mysia.
26. Acts 16:7 tn Or “permit”; see BDAG 269 s.v. ἐάω 1.
27. Acts 16:7 tn The words “do this” are not in the Greek text, but are supplied for stylistic reasons, since English handles ellipses differently than Greek.
28. Acts 16:8 tn Although the normal meaning for παρέρχομαι (parerchomai) is “pass by, go by,” it would be difficult to get to Troas from where Paul and his companions were without going through rather than around Mysia. BDAG 776 s.v. παρέρχομαι 6 list some nonbiblical examples of the meaning “go through, pass through,” and give that meaning for the usage here.
29. Acts 16:8 sn Mysia was a province in northwest Asia Minor.
30. Acts 16:8 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor, near ancient Troy.
31. Acts 16:9 tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
32. Acts 16:9 tn The word “there” is not in the Greek text, but is implied.
33. Acts 16:9 tn The participle λέγων (legōn) is redundant and has not been translated.
34. Acts 16:9 tn Grk “Coming over.” The participle διαβάς (diabas) has been translated as a finite verb due to requirements of contemporary English style.
35. Acts 16:9 sn Macedonia was the Roman province of Macedonia in Greece.
36. Acts 16:10 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
37. Acts 16:10 sn This marks the beginning of one of the “we” sections in Acts (16:10-17; 20:5-15; 21:1-18; 27:1-28:16). These have been traditionally understood to mean that the author was in the company of Paul for this part of the journey.
38. Acts 16:10 tn Grk “sought.”
39. Acts 16:10 sn Macedonia was the Roman province of Macedonia in Greece.
40. Acts 16:10 tn Or “summoned.”
41. Acts 16:11 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
42. Acts 16:11 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. See v. 8.
43. Acts 16:11 tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course” here; L&N 54.3 has “to sail a straight course, sail straight to.”
44. Acts 16:11 sn Samothrace is an island in the northern part of the Aegean Sea.
45. Acts 16:11 sn Neapolis was a seaport on the southern coast of Macedonia. It was 10 mi (16 km) from Philippi.
46. Acts 16:12 tc ‡ Or perhaps, “a city in the first district” (there are a number of textual variants). L&N 1.85 follow the text of UBS⁵ and NA²⁸ here: “In Ac 16:12…the Greek New Testament published by the United Bible Societies has adopted a conjectural emendation, since the more traditional text, πρώτη τῆς μερίδος, literally ‘first of the district,’ is not only misleading in meaning but does not reflect the historical fact that Philippi was a city in one of the four districts of Macedonia but was not a capital city.” The Ausgangstext probably read πρώτη τῆς μερίδος (prōtē tēs meridos, “first of that district”) as found in P⁷⁴ א A C Ψ 33^vid 36 81 323 945 1175 1891. This has traditionally been translated to give the impression that Philippi was the capital city of the district, but it does not necessarily have to be translated this way. The translation of the article before μερίδος as “that” acknowledges that there were other districts in the province of Macedonia.
47. Acts 16:12 sn Macedonia was the Roman province of Macedonia in Greece.
48. Acts 16:12 sn A Roman colony was a city whose residents were regarded as Roman citizens, since such cities were originally colonized by citizens of Rome. From Troas to Philippi was 130 mi (208 km).
49. Acts 16:13 tn Grk “and sitting down we began to speak.” The participle καθίσαντες (kathisantes) has been translated as a finite verb due to requirements of contemporary English style.
50. Acts 16:13 tn The imperfect verb ἐλαλοῦμεν (elaloumen) has been translated as an ingressive imperfect.
51. Acts 16:13 sn To the women. Apparently there were not enough Jews present in Philippi to have a synagogue (ten men would have been required to have one).
52. Acts 16:13 tn The word “there” is not in the Greek text, but is implied.
53. Acts 16:14 tn Grk “And a.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
54. Acts 16:14 tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.
55. Acts 16:14 sn Thyatira was a city in western Asia Minor.
56. Acts 16:14 tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
57. Acts 16:14 tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).
58. Acts 16:15 tn Grk “urged us, saying.” The participle λέγουσα (legousa) is redundant in English and has not been translated.
59. Acts 16:15 tn This is a first class condition in Greek, with the statement presented as real or true for the sake of the argument.
60. Acts 16:15 tn Or “faithful to the Lord.” BDAG 821 s.v. πίστος 2 states concerning this verse, “Of one who confesses the Christian faith believing or a believer in the Lord, in Christ, in God πιστ. τῷ κυρίῳ Ac 16:15.” L&N 11.17 has “one who is included among the faithful followers of Christ—‘believer, Christian, follower.’”
61. Acts 16:15 tn Although BDAG 759 s.v. παραβιάζομαι has “urge strongly, prevail upon,” in contemporary English “persuade” is a more frequently used synonym for “prevail upon.”
62. Acts 16:16 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
63. Acts 16:16 tn Or “who had a spirit of divination”; Grk “who had a spirit of Python.” According to BDAG 896-97 s.v. πύθων, originally Πύθων (Puthōn) was the name of the serpent or dragon that guarded the Delphic oracle. According to Greek mythology, it lived at the foot of Mount Parnassus and was killed by Apollo. From this, the word came to designate a person who was thought to have a spirit of divination. Pagan generals, for example, might consult someone like this. So her presence here suggests a supernatural encounter involving Paul and her “spirit.” W. Foerster, TDNT 6:920, connects the term with ventriloquism but states: “We must assume, however, that for this girl, as for those mentioned by Origen…, the art of ventriloquism was inseparably connected with a (supposed or authentic) gift of soothsaying.” It should also be noted that if the girl in question here were only a ventriloquist, the exorcism performed by Paul in v. 18 would not have been effective.
64. Acts 16:16 tn Grk “who.” Because of the awkwardness in English of having two relative clauses follow one another (“who had a spirit…who brought her owners a great profit”) the relative pronoun here (“who”) has been translated as a pronoun (“she”) and a new sentence begun in the translation.
65. Acts 16:16 tn Or “masters.”
66. Acts 16:16 tn On this term see BDAG 616 s.v. μαντεύομαι. It was used of those who gave oracles.
67. Acts 16:17 tn Grk “crying out, saying”; the participle λέγουσα (legousa) is redundant in English and has not been translated. The imperfect verb ἔκραζεν (ekrazen) has been translated as a progressive imperfect.
68. Acts 16:17 tn Grk “slaves.” See the note on the word “servants” in 2:18. The translation “servants” was used here because in this context there appears to be more emphasis on the activity of Paul and his companions (“proclaiming to you the way of salvation”) than on their status as “slaves of the Most High God.”
69. Acts 16:17 tn Or “a way.” The grammar of this phrase is a bit ambiguous. The phrase in Greek is ὁδὸν σωτηρίας (hodon sōtērias). Neither the head noun nor the genitive noun has the article; this is in keeping with Apollonius’ Canon (see ExSyn 239-40). Since both nouns are anarthrous, this construction also fits Apollonius’ Corollary (see ExSyn 250-54); since the genitive noun is abstract it is most naturally qualitative, so the head noun could either be definite or indefinite without being unusual as far as the grammar is concerned. Luke’s usage of ὁδός elsewhere is indecisive as far as this passage is concerned. However, when one looks at the historical background it is clear that (1) the woman is shut up (via exorcism) not because her testimony is false but because of its source (analogous to Jesus’ treatment of demons perhaps), and (b) “the way” is a par excellence description of the new faith throughout Acts. It thus seems that at least in Luke’s presentation “the way of salvation” is the preferred translation.
70. Acts 16:17 sn Proclaiming to you the way of salvation. The remarks were an ironic recognition of Paul’s authority, but he did not desire such a witness, possibly for fear of confusion. Her expression the Most High God might have been understood as Zeus by the audience.
71. Acts 16:18 tn Grk “becoming greatly annoyed.” The participle διαπονηθείς (diaponētheis) has been translated as a finite verb due to requirements of contemporary English style. The aorist has been translated as an ingressive aorist (entry into a state or condition). See BDAG 235 s.v. διαπονέομαι.
72. Acts 16:18 tn Grk “and turning.” The participle ἐπιστρέψας (epistrepsas) has been translated as a finite verb due to requirements of contemporary English style.
73. Acts 16:18 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
74. Acts 16:18 tn BDAG 1102-3 s.v. ὥρα 2.c has “at that very time, at once, instantly” for the usage in this verse.
75. Acts 16:19 tn Or “masters.”
76. Acts 16:19 tn On this use of ἐργασία (ergasia), see BDAG 390 s.v. 4. It is often the case that destructive practices and commerce are closely tied together.
77. Acts 16:19 tn Grk “was gone, seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style.
78. Acts 16:19 tn On the term ἕλκω (helkō) see BDAG 318 s.v. 1.
79. Acts 16:19 sn The marketplace (Greek agora) was not only a place of trade and commerce in the first century Greco-Roman world. It was a place of discussion and dialogue (the “public square”), a place of judgment (courts held session there), a place for idle people and those seeking work, and a place for children to play.
80. Acts 16:20 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
81. Acts 16:20 tn Grk “having brought them.” The participle ἐπιλαβόμενοι (epilabomenoi) has been taken temporally. It is also possible in English to translate this participle as a finite verb: “they brought them before the magistrates and said.”
82. Acts 16:20 tn BDAG 309 s.v. ἐκταράσσω has “agitate, cause trouble to, throw into confusion” for the meaning of this verb.
83. Acts 16:20 tn Grk “being Jews, and they are proclaiming.” The participle ὑπάρχοντες (huparchontes) has been translated as a finite verb due to requirements of contemporary English style.
84. Acts 16:21 tn Grk “proclaiming,” but in relation to customs, “advocating” is a closer approximation to the meaning.
85. Acts 16:21 tn Or “acknowledge.”
86. Acts 16:21 sn Customs that are not lawful for us to accept or practice. Ironically, the charges are similar to those made against Jesus in Luke 23:2, where Jews argued he was “twisting” their customs. The charge has three elements: (1) a racial element (Jewish); (2) a social element (unlawful); and (3) a traditional element (not their customs).
87. Acts 16:21 tn Grk “we being Romans.” The participle οὖσιν (ousin) has been translated as a causal adverbial participle.
88. Acts 16:22 tn L&N 39.50 has “the crowd joined the attack against them” for συνεπέστη (sunepestē) in this verse.
89. Acts 16:22 tn Grk “tearing the clothes off them, the magistrates ordered.” The participle περιρήξαντες (perirēxantes) has been translated as a finite verb due to requirements of contemporary English style. Although it may be possible to understand the aorist active participle περιρήξαντες in a causative sense (“the magistrates caused the clothes to be torn off Paul and Silas”) in the mob scene that was taking place, it is also possible that the magistrates themselves actively participated. This act was done to prepare them for a public flogging (2 Cor 11:25; 1 Thess 2:2).
90. Acts 16:22 tn Grk “off them”; the referents (Paul and Silas) have been specified in the translation for clarity.
91. Acts 16:22 tn The infinitive ῥαβδίζειν (rhabdizein) means “to beat with rods or sticks” (as opposed to fists, BDAG 902 s.v. ῥαβδίζω).
92. Acts 16:23 tn Grk “Having inflicted many blows on them.” The participle ἐπιθέντες (epithentes) has been taken temporally. BDAG 384 s.v. ἐπιτίθημι 1.a.β has “inflict blows upon someone” for this expression, but in this context it is simpler to translate in English as “they had beaten them severely.”
93. Acts 16:23 tn Grk “commanding.” The participle παραγγείλαντες (parangeilantes) has been translated as a finite verb due to requirements of contemporary English style.
94. Acts 16:24 tn Or “prison.”
95. Acts 16:24 tn L&N 6.21 has “stocks” for εἰς τὸ ξύλον (eis to xulon) here, as does BDAG 685 s.v. ξύλον 2.b. However, it is also possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied. Such a possibility is suggested by v. 26, where the “bonds” (“chains”?) of the prisoners loosened.
96. Acts 16:25 tn Grk “praying, were singing.” The participle προσευχόμενοι (proseuchomenoi) has been translated as a finite verb due to requirements of contemporary English style.
97. Acts 16:25 sn Praying and singing hymns to God. Tertullian said, “The legs feel nothing in the stocks when the heart is in heaven” (To the Martyrs 2; cf. Rom 5:3; Jas 1:2; 1 Pet 5:6). The presence of God means the potential to be free (cf. v. 26).
98. Acts 16:25 tn The words “the rest of” are not in the Greek text, but are implied.
99. Acts 16:26 tn Or perhaps, “chains.” The translation of τὰ δεσμά (ta desma) is to some extent affected by the understanding of ξύλον (xulon, “stocks”) in v. 24. It is possible (as mentioned in L&N 18.12) that this does not mean “stocks” but a block of wood (a log or wooden column) in the prison to which prisoners’ feet were chained or tied.
100. Acts 16:27 tn L&N 23.75 has “had awakened” here. It is more in keeping with contemporary English style, however, to keep the two verbal ideas parallel in terms of tense (“when the jailer woke up and saw”) although logically the second action is subsequent to the first.
101. Acts 16:27 tn The additional semantic component “standing” is supplied (“standing open”) to convey a stative nuance in English.
102. Acts 16:27 sn Was about to kill himself. The jailer’s penalty for failing to guard the prisoners would have been death, so he contemplated saving the leaders the trouble (see Acts 12:19; 27:42).
103. Acts 16:27 tn Or “thought.”
104. Acts 16:28 tn Grk “But Paul called out with a loud voice, saying.” The dative phrase μεγάλῃ φωνῇ (megalē phōnē) has been simplified as an English adverb (“loudly”), and the participle λέγων (legōn) has not been translated since it is redundant in English.
105. Acts 16:28 sn Do not harm yourself. Again the irony is that Paul is the agent through whom the jailer is spared.
106. Acts 16:29 tn Grk “he”; the referent (the jailer) has been specified in the translation for clarity.
107. Acts 16:29 tn Or “and prostrated himself.”sn Fell down. The earthquake and the freeing of the prisoners showed that God’s power was present. Such power could only be recognized. The open doors opened the jailer’s heart.
108. Acts 16:30 tn Grk “And bringing them outside, he asked.” The participle προαγαγών (proagagōn) has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the conjunction “then” to indicate the logical sequence.
109. Acts 16:30 tn The Greek term (δεῖ, dei) is used by Luke to represent divine necessity.
110. Acts 16:31 tn Grk “said.”
111. Acts 16:31 sn Here the summary term of response is a call to believe. In this context it refers to trusting the sovereign God’s power to deliver, which events had just pictured for the jailer.
112. Acts 16:31 tc The majority of mss add Χριστόν (Christon, “Christ”) here (C D E Ψ 1739 M sy sa), but the best and earliest witnesses read simply τὸν κύριον ᾿Ιησοῦν (ton kurion Iēsoun, “the Lord Jesus”; P^74vid א A B 33 81 bo). The addition of “Christ” to “Lord Jesus” is an obviously motivated reading. Thus on both external and internal grounds, the shorter reading is strongly preferred.
113. Acts 16:32 tn Grk “And they.” Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.
114. Acts 16:32 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 19:10, 20; 1 Thess 1:8; 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
115. Acts 16:33 tn Grk “And at.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
116. Acts 16:33 tn Grk “taking them…he washed.” The participle παραλαβών (paralabōn) has been translated as a finite verb due to requirements of contemporary English style.
117. Acts 16:33 tn On this phrase BDAG 603 s.v. λούω 1 gives a literal translation as “by washing he freed them from the effects of the blows.”
118. Acts 16:33 tn Here καί (kai) has been translated as “then” to indicate the logical sequence.
119. Acts 16:33 sn All his family. It was often the case in the ancient world that conversion of the father led to the conversion of all those in the household.
120. Acts 16:33 tn Or “immediately.”
121. Acts 16:34 tn Grk “He”; the referent (the jailer) has been specified in the translation for clarity.
122. Acts 16:34 tn Grk “placed [food] on the table” (a figurative expression). Since the actual word for food is not specified, it would also be possible to translate “set a meal before them,” but since this is taking place in the middle of the night, the preparations necessary for a full meal would probably not have been made. More likely Paul and Silas were given whatever was on hand that needed little or no preparation.
123. Acts 16:34 tn Or “he was overjoyed.”
124. Acts 16:34 tn The translation “come to believe” reflects more of the resultative nuance of the perfect tense here.
125. Acts 16:34 tn The phrase “together with his entire household” is placed at the end of the English sentence so that it refers to both the rejoicing and the belief. A formal equivalence translation would have “and he rejoiced greatly with his entire household that he had come to believe in God,” but the reference to the entire household being baptized in v. 33 presumes that all in the household believed.
126. Acts 16:35 tn The translation “day is breaking” for ἡμέρα γίνεται (hēmera ginetai) in this verse is given by BDAG 436 s.v. ἡμέρα 1.a.
127. Acts 16:35 tn On the term translated “magistrates,” see BDAG 947-48 s.v. στρατηγός 1. These city leaders were properly called duoviri, but were popularly known as praetors (στρατηγοί, stratēgoi). They were the chief officials of Philippi. The text leaves the impression that they came to the decision to release Paul and Silas independently. God was at work everywhere.
128. Acts 16:35 tn On the term ῥαβδοῦχος (rhabdouchos) see BDAG 902 s.v. The term was used of the Roman lictor and roughly corresponds to contemporary English “constable, policeman.”
129. Acts 16:36 tn The word “saying” is not in the Greek text, but is implied; it is necessary in English because the content of what the jailer said to Paul and Silas is not the exact message related to him by the police officers, but is a summary with his own additions.
130. Acts 16:36 tn The word “orders” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
131. Acts 16:36 tn Grk “So coming out now go in peace.” The participle ἐξελθόντες (exelthontes) has been translated as a finite verb due to requirements of contemporary English style.
132. Acts 16:37 tn Grk “to them”; the referent (the police officers) has been specified in the translation for clarity.
133. Acts 16:37 tn Grk “Having us beaten in public.” The participle δείραντες (deirantes) has been translated as a finite verb due to requirements of contemporary English style.
134. Acts 16:37 tn Or “in public, uncondemned.” BDAG 35 s.v. ἀκατάκριτος has “uncondemned, without due process” for this usage.
135. Acts 16:37 tn The participle ὑπάρχοντας (huparchontas) has been translated as a concessive adverbial participle.
136. Acts 16:37 tn The word “us” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
137. Acts 16:37 tn L&N 28.71 has “send us away secretly” for this verse.
138. Acts 16:37 tn Grk “But they.”
139. Acts 16:37 sn They themselves must come and escort us out! Paul was asking for the injustice he and Silas suffered to be symbolically righted. It was a way of publicly taking their actions off the record and showing the apostles’ innocence, a major public statement. Note the apology given in v. 39.
140. Acts 16:38 tn Grk “heard they”; the referents (Paul and Silas) have been specified in the translation for clarity.
141. Acts 16:38 sn Roman citizens. This fact was disturbing to the officials because due process was a right for a Roman citizen, well established in Roman law. To flog a Roman citizen was considered an abomination. Such punishment was reserved for noncitizens.
142. Acts 16:39 tn Grk “and coming, they apologized.” The participle ἐλθόντες (elthontes) has been translated as a finite verb due to requirements of contemporary English style.
143. Acts 16:39 tn Grk “and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
144. Acts 16:39 tn The verb ἐρώτων (erōtōn) has been translated as an iterative imperfect; the English adverb “repeatedly” brings out the iterative force in the translation.
145. Acts 16:40 tn “Then” is not in the Greek text, but has been supplied to clarify the logical sequence in the translation.