Footnotes

1. 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.
2. Acts 18:12 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
3. 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).
4. Acts 18:12 tn Grk “with one accord.”
5. 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.
6. Acts 18:13 tn Or “inciting.”
7. 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.
8. Acts 18:14 tn Grk “about to open his mouth” (an idiom).
9. 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).”
10. 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.”
11. Acts 18:14 tn Grk “accepting your complaint, O Jews.”
12. Acts 18:15 tn Or “dispute.”
13. Acts 18:15 tn Grk “see to it” (an idiom).
14. Acts 18:15 tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
15. 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.
16. Acts 18:16 sn See the note on the term judgment seat in 18:12.
17. 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.
18. Acts 18:17 tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
19. Acts 18:17 sn See the note on the term judgment seat in 18:12.
20. 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.