New Testament in a Year

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.