1
Κατήντησεν δὲ ⸀καὶ εἰς Δέρβην καὶ ⸀εἰς Λύστραν. καὶ ἰδοὺ μαθητής τις ἦν ἐκεῖ ὀνόματι Τιμόθεος, υἱὸς ⸀γυναικὸς Ἰουδαίας πιστῆς, πατρὸς δὲ Ἕλληνος,
And he arrived also at Derbe and at Lystra. And behold, a certain disciple was there named Timothy, the son of a believing Jewish woman, but of a Greek father,
first here Jews Ἰουδαῖος Ioudaios
first here Greeks Ἕλλην Hellēn
2
ὃς ἐμαρτυρεῖτο ὑπὸ τῶν ἐν Λύστροις καὶ Ἰκονίῳ ἀδελφῶν·
who was well attested by the brothers in Lystra and Iconium.
3
τοῦτον ἠθέλησεν ὁ Παῦλος σὺν αὐτῷ ἐξελθεῖν, καὶ λαβὼν περιέτεμεν αὐτὸν διὰ τοὺς Ἰουδαίους τοὺς ὄντας ἐν τοῖς τόποις ἐκείνοις, ᾔδεισαν γὰρ ἅπαντες ⸂ὅτι Ἕλλην ὁ πατὴρ αὐτοῦ⸃ ὑπῆρχεν.
Paul wanted this one to go out with him, and taking him he circumcised him because of the Jews who were in those places, for they all knew that his father was a Greek.
Why this rendering
Acts.16.3 Observation
Syntactic observation
λαβὼν περιέτεμεν αὐτὸν διὰ τοὺς Ἰουδαίους — taking him he circumcised him because of the Jews. In the scene right after chapter 15 has rejected unless you are circumcised you cannot be saved (15:1), Paul circumcises Timothy — the same verb περιτέμνω (15:1, 5; 16:3). The base text gives one reason only — διὰ τοὺς Ἰουδαίους, because of the Jews — and then adds that they all knew that his father was a Greek. This edition keeps the order of the two sentences and inserts no gloss such as not as a condition of salvation but …. V.4 calls the chapter 15 decision δόγματα — the word of Augustus’s decree at Luke 2:1. This edition keeps one word for both (decree).
Rendering options · 1
Adopted “circumcised him because of the Jews” — one reason, no gloss
Basis Only the reason the base text gives; the tension with chapter 15 is the reader’s to see.
4
ὡς δὲ διεπορεύοντο τὰς πόλεις, ⸀παρεδίδοσαν αὐτοῖς φυλάσσειν τὰ δόγματα τὰ κεκριμένα ὑπὸ τῶν ἀποστόλων ⸀καὶ πρεσβυτέρων τῶν ἐν ⸀Ἱεροσολύμοις.
And as they went through the cities, they handed over to them the decrees that had been judged by the apostles and elders in Jerusalem, to keep.
5
αἱ μὲν οὖν ἐκκλησίαι ἐστερεοῦντο τῇ πίστει καὶ ἐπερίσσευον τῷ ἀριθμῷ καθ’ ἡμέραν.
So the assemblies were being made firm in the faith and were abounding in number daily.
6
⸀Διῆλθον δὲ τὴν Φρυγίαν ⸀καὶ Γαλατικὴν χώραν, κωλυθέντες ὑπὸ τοῦ ἁγίου πνεύματος λαλῆσαι τὸν λόγον ἐν τῇ Ἀσίᾳ,
And they went through Phrygia and the Galatian region, having been hindered by the Holy Spirit from speaking the word in Asia;
7
ἐλθόντες ⸀δὲ κατὰ τὴν Μυσίαν ἐπείραζον ⸀εἰς τὴν Βιθυνίαν ⸀πορευθῆναι καὶ οὐκ εἴασεν αὐτοὺς τὸ πνεῦμα ⸀Ἰησοῦ·
and coming opposite Mysia they were attempting to go into Bithynia, and the Spirit of Jesus did not allow them;
first here Jesus Ἰησοῦς Iēsous
Why this rendering
Acts.16.7 Observation
Syntactic observation
οὐκ εἴασεν αὐτοὺς τὸ πνεῦμα Ἰησοῦ — the Spirit of Jesus did not allow them. τὸ πνεῦμα Ἰησοῦ, the Spirit of Jesus, in exactly this phrase occurs in the New Testament only here (Phil 1:19 has the Spirit of Jesus Christ, Rom 8:9 the Spirit of Christ). The base text marks the place with ⸀ — the Received Text does not print Ἰησοῦ, so it reads the Spirit did not allow them. V.6 has the Holy Spirit (τὸ ἅγιον πνεῦμα) hindering and v.7 the Spirit of Jesus not allowing — two verses name one Spirit twice. This edition leaves the two names as they are and does not align them. κωλύω, hinder, is the verb of 8:36 (what hinders me?), 10:47 (can anyone hinder?), 11:17 (could I hinder God?) — three times in Acts a man cannot hinder, and the fourth time the Spirit does. ἐπείραζον, they were attempting, is a fourth face of πειράζω, divided by place from test (5:9; 15:10).
Rendering options · 1
Adopted “the Spirit of Jesus” — as printed; not aligned with v.6’s “Holy Spirit”
Basis The base text prints Ἰησοῦ (marked ⸀). The two names in two verses are the author’s.
8
παρελθόντες δὲ τὴν Μυσίαν κατέβησαν εἰς Τρῳάδα.
and passing by Mysia they went down to Troas.
9
καὶ ὅραμα ⸀διὰ νυκτὸς ⸂τῷ Παύλῳ ὤφθη⸃, ἀνὴρ ⸂Μακεδών τις ἦν⸃ ἑστὼς ⸀καὶ παρακαλῶν αὐτὸν καὶ λέγων· Διαβὰς εἰς Μακεδονίαν βοήθησον ἡμῖν.
And a vision appeared to Paul during the night: a certain Macedonian man was standing and appealing to him and saying, “Cross over into Macedonia and help us.”
10
ὡς δὲ τὸ ὅραμα εἶδεν, εὐθέως ἐζητήσαμεν ἐξελθεῖν ⸀εἰς Μακεδονίαν, συμβιβάζοντες ὅτι προσκέκληται ἡμᾶς ὁ ⸀θεὸς εὐαγγελίσασθαι αὐτούς.
And when he had seen the vision, at once we sought to go out into Macedonia, concluding that God had called us to bring the good news to them.
Why this rendering
Acts.16.10 Observation
Syntactic observation
εὐθέως ἐζητήσαμεν ἐξελθεῖν — at once we sought to go out. Acts speaks as we for the first time here — the narration that was they up to v.9 (διῆλθον, κατέβησαν) becomes we (ἐζητήσαμεν) in v.10 without any introduction, runs to v.17, breaks off at Philippi, and resumes at 20:5. The base text does not say who the narrator is — this edition renders the shift of person verse by verse and supplies no name. συμβιβάζοντες, concluding, is the verb of 9:22 (prove) and 19:33, with a different sense at each place — this edition divides the three (site rule at Acts 9:22 in the GLOSSARY). προσκέκληται, has called (perfect), is the same perfect as 13:2, the work to which I have called them (προσκέκλημαι) — the calling at Antioch and the calling to Macedonia come in one tense.
Rendering options · 1
Adopted “we” from v.10 — the person as it stands
Basis The base text names no one; neither does this edition.
11
Ἀναχθέντες ⸀οὖν ⸀ἀπὸ Τρῳάδος εὐθυδρομήσαμεν εἰς Σαμοθρᾴκην, τῇ ⸀δὲ ἐπιούσῃ εἰς ⸂Νέαν Πόλιν⸃,
So putting out to sea from Troas we ran a straight course to Samothrace, and on the following day to Neapolis,
12
⸀κἀκεῖθεν εἰς Φιλίππους, ἥτις ἐστὶν ⸂πρώτη τῆς μερίδος⸃ Μακεδονίας πόλις, κολωνία. ἦμεν δὲ ἐν ⸀ταύτῃ τῇ πόλει διατρίβοντες ἡμέρας τινάς.
and from there to Philippi, which is the first city of the district of Macedonia, a colony. And we were staying in this city some days.
13
τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς ⸀πύλης παρὰ ποταμὸν οὗ ⸂ἐνομίζομεν προσευχὴν⸃ εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξίν.
And on the sabbath day we went out outside the gate by a river, where we supposed there was a place of prayer; and sitting down we were speaking to the women who had come together.
14
καί τις γυνὴ ὀνόματι Λυδία, πορφυρόπωλις πόλεως Θυατείρων σεβομένη τὸν θεόν, ἤκουεν, ἧς ὁ κύριος διήνοιξεν τὴν καρδίαν προσέχειν τοῖς λαλουμένοις ὑπὸ ⸀τοῦ Παύλου.
And a certain woman named Lydia, a seller of purple from the city of Thyatira, devout toward God, was listening, whose heart the Lord opened to pay attention to the things spoken by Paul.
Why this rendering
Acts.16.14 Observation
Syntactic observation
ἧς ὁ κύριος διήνοιξεν τὴν καρδίαν — whose heart the Lord opened. διανοίγω, open, is the verb of Luke 24 — eyes are opened (24:31), the scriptures are opened (24:32), the mind (νοῦς) is opened (24:45). Here a heart (καρδία) is opened — Luke writes Lydia with the Emmaus verb. This edition joins the four places with one word (open). προσευχή in vv.13, 16 is a place of prayer — the noun of Luke 6:12, in prayer to God, becomes a place in Acts (this edition divides by place — recorded as a loss). σεβομένη τὸν θεόν, devout toward God, is as fixed at 13:43, 50 — a different word from one fearing God (φοβούμενος, 10:2, 22). πορφυρόπωλις, seller of purple, is unique in the New Testament and is built on πορφύρα, purple (Mark 15:17, 20; Luke 16:19). V.15, when she was baptized, and her house — the first household baptism in Acts; the jailer’s house in v.33 is the second.
Rendering options · 1
Adopted “whose heart the Lord opened” — the “open” of Luke 24
Basis The four places of διανοίγω joined by one word.
Lost in translation
προσευχή carries with one word both prayer (Luke 6:12) and a place of prayer (Acts 16:13, 16) — this language must spell the place out.
this edition — none of the nine carries it (measured)
15
ὡς δὲ ἐβαπτίσθη καὶ ὁ οἶκος αὐτῆς, παρεκάλεσεν λέγουσα· Εἰ κεκρίκατέ με πιστὴν τῷ κυρίῳ εἶναι, εἰσελθόντες εἰς τὸν οἶκόν μου ⸀μένετε· καὶ παρεβιάσατο ἡμᾶς.
And when she was baptized, and her house, she urged us, saying, “If you have judged me to be faithful to the Lord, come into my house and stay.” And she pressed us hard.
16
Ἐγένετο δὲ πορευομένων ἡμῶν εἰς ⸀τὴν προσευχὴν παιδίσκην τινὰ ἔχουσαν πνεῦμα ⸀πύθωνα ⸀ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις αὐτῆς μαντευομένη·
And it came to pass, as we were going to the place of prayer, that a certain servant girl having a spirit, a Python, met us, who was bringing her masters much gain by divining.
17
αὕτη ⸀κατακολουθοῦσα τῷ Παύλῳ καὶ ἡμῖν ἔκραζεν λέγουσα· Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου εἰσίν, οἵτινες καταγγέλλουσιν ⸀ὑμῖν ὁδὸν σωτηρίας.
She, following after Paul and us, was crying out, saying, “These men are slaves of the Most High God, who announce to you a way of salvation.”
Why this rendering
Acts.16.17 Observation
Syntactic observation
δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου — slaves of the Most High God. It is a spirit that speaks this title — at Luke 8:28 the Gerasene demon called Jesus, Son of the Most High God (υἱὲ τοῦ θεοῦ τοῦ ὑψίστου), and the spirit at Philippi uses that phrase (τοῦ θεοῦ τοῦ ὑψίστου) as it stands — both places are a spirit’s mouth. V.16 πνεῦμα πύθωνα, a spirit, a Python, is unique in the New Testament — Python is the serpent of Delphi and the name of its oracle, and the base text does not explain; this edition transliterates and does not paraphrase it as a spirit of divination. μαντευομένη, divining, is also unique — Acts uses different words for prophesying (προφητεύω) and divining (μαντεύομαι). V.18 διαπονηθείς, greatly troubled, is the verb of the Sadducees at 4:2 — only these two places in Acts. Paul’s παραγγέλλω σοι ἐν ὀνόματι Ἰησοῦ Χριστοῦ — charge is the verb the council used on the apostles at 5:28, 40. And it went out that very hour (αὐτῇ τῇ ὥρᾳ) — the formula of Luke 2:38.
Rendering options · 2
Adopted “a spirit, a Python” — transliterated; “the Most High God” as at Luke 8:28
Basis A name the base text leaves unexplained stays unexplained; the title as fixed.
“a spirit of divination”
Basis Gives the sense.
Rejected The base text keeps the name, and μαντευομένη (divining) already gives the sense in the same verse — paraphrasing merges two words into one.
18
τοῦτο δὲ ἐποίει ἐπὶ πολλὰς ἡμέρας. διαπονηθεὶς ⸀δὲ Παῦλος καὶ ἐπιστρέψας τῷ πνεύματι εἶπεν· Παραγγέλλω σοι ⸀ἐν ὀνόματι Ἰησοῦ Χριστοῦ ἐξελθεῖν ἀπ’ αὐτῆς· καὶ ἐξῆλθεν αὐτῇ τῇ ὥρᾳ.
And this she was doing for many days. But Paul, greatly troubled, turned and said to the spirit, “I charge you in the name of Jesus Christ to go out from her.” And it went out that very hour.
first here Christ Χριστός Christos
19
Ἰδόντες δὲ οἱ κύριοι αὐτῆς ὅτι ἐξῆλθεν ἡ ἐλπὶς τῆς ἐργασίας αὐτῶν ἐπιλαβόμενοι τὸν Παῦλον καὶ τὸν Σιλᾶν εἵλκυσαν εἰς τὴν ἀγορὰν ἐπὶ τοὺς ἄρχοντας,
But when her masters saw that the hope of their gain had gone out, taking hold of Paul and Silas they dragged them into the marketplace before the rulers,
20
καὶ προσαγαγόντες αὐτοὺς τοῖς στρατηγοῖς εἶπαν· Οὗτοι οἱ ἄνθρωποι ἐκταράσσουσιν ἡμῶν τὴν πόλιν Ἰουδαῖοι ὑπάρχοντες,
and bringing them to the magistrates they said, “These men, being Jews, are throwing our city into confusion,
21
καὶ καταγγέλλουσιν ἔθη ἃ οὐκ ἔξεστιν ἡμῖν παραδέχεσθαι οὐδὲ ποιεῖν Ῥωμαίοις οὖσιν.
and they announce customs which it is not lawful for us to welcome or to do, being Romans.”
first here Romans Ῥωμαῖος Rhōmaios
22
καὶ συνεπέστη ὁ ὄχλος κατ’ αὐτῶν, καὶ οἱ στρατηγοὶ περιρήξαντες αὐτῶν τὰ ἱμάτια ἐκέλευον ῥαβδίζειν,
And the crowd rose up together against them, and the magistrates, tearing off their garments, were ordering them to be beaten with rods,
23
πολλάς ⸀τε ἐπιθέντες αὐτοῖς πληγὰς ἔβαλον εἰς φυλακήν, παραγγείλαντες τῷ δεσμοφύλακι ἀσφαλῶς τηρεῖν αὐτούς·
and having laid many blows on them they threw them into prison, charging the jailer to keep them securely;
24
ὃς παραγγελίαν τοιαύτην ⸀λαβὼν ἔβαλεν αὐτοὺς εἰς τὴν ἐσωτέραν φυλακὴν καὶ τοὺς πόδας ⸂ἠσφαλίσατο αὐτῶν⸃ εἰς τὸ ξύλον.
who, having received such a charge, threw them into the inner prison and secured their feet in the stocks.
Why this rendering
Acts.16.24 Observation
Syntactic observation
τοὺς πόδας ἠσφαλίσατο αὐτῶν εἰς τὸ ξύλον — he secured their feet in the stocks. ξύλον is the word Acts uses for the cross — 5:30, 10:39, 13:29, hanging him on a tree (ἐπὶ ξύλου). What the jailer puts Paul’s feet into and what Jesus was hung on are one word, and this edition must divide them (stocks and tree) — recorded as a loss. In v.37 Paul reveals for the first time that they are Romans (Ῥωμαίους) — after the beating and the prison. The base text does not say why he did not say so earlier. δείραντες δημοσίᾳ ἀκατακρίτους, having beaten us publicly, uncondemned — ἀκατάκριτος occurs in the New Testament only here and at 22:25, both places about Paul’s citizenship. Vv.30-31 what must I do to be saved? (τί με δεῖ ποιεῖν ἵνα σωθῶ) is the question-shape of 2:37 (what shall we do?) and Luke 3:10, 12, 14; 10:25; 18:18 — the answer in Acts is one clause, believe on the Lord Jesus, with you and your house attached (11:14 Cornelius; 16:15 Lydia; 16:31 the jailer).
Rendering options · 1
Adopted “stocks” — divided from the “tree” of the cross
Basis Feet in the tree would leave the reader without the scene — the loss is recorded here.
Lost in translation
ξύλον — the stocks (16:24) and the tree of the cross (5:30; 10:39; 13:29) are one Greek word; this language must divide them.
this edition — none of the nine carries it (measured)
25
Κατὰ δὲ τὸ μεσονύκτιον Παῦλος καὶ Σιλᾶς προσευχόμενοι ὕμνουν τὸν θεόν, ἐπηκροῶντο δὲ αὐτῶν οἱ δέσμιοι·
And about midnight Paul and Silas, praying, were singing hymns to God, and the prisoners were listening to them;
26
ἄφνω δὲ σεισμὸς ἐγένετο μέγας ὥστε σαλευθῆναι τὰ θεμέλια τοῦ δεσμωτηρίου, ἠνεῴχθησαν ⸀δὲ παραχρῆμα αἱ θύραι πᾶσαι, καὶ πάντων τὰ δεσμὰ ἀνέθη.
and suddenly there was a great earthquake, so that the foundations of the prison were shaken; and at once all the doors were opened, and everyone’s bonds were loosed.
27
ἔξυπνος δὲ γενόμενος ὁ δεσμοφύλαξ καὶ ἰδὼν ἀνεῳγμένας τὰς θύρας τῆς φυλακῆς σπασάμενος ⸀τὴν μάχαιραν ἤμελλεν ἑαυτὸν ἀναιρεῖν, νομίζων ἐκπεφευγέναι τοὺς δεσμίους.
And the jailer, waking from sleep and seeing the doors of the prison opened, drew his sword and was about to do away with himself, supposing the prisoners had escaped.
28
ἐφώνησεν δὲ ⸂φωνῇ μεγάλῃ ὁ Παῦλος⸃ λέγων· Μηδὲν πράξῃς σεαυτῷ κακόν, ἅπαντες γάρ ἐσμεν ἐνθάδε.
But Paul called out with a loud voice, saying, “Do yourself no harm, for we are all here.”
29
αἰτήσας δὲ φῶτα εἰσεπήδησεν καὶ ἔντρομος γενόμενος προσέπεσεν τῷ Παύλῳ καὶ ⸀τῷ Σιλᾷ,
And asking for lights he rushed in, and trembling he fell down before Paul and Silas,
30
καὶ προαγαγὼν αὐτοὺς ἔξω ἔφη· Κύριοι, τί με δεῖ ποιεῖν ἵνα σωθῶ;
and leading them out he said, “Sirs, what must I do to be saved?”
31
οἱ δὲ εἶπαν· Πίστευσον ἐπὶ τὸν κύριον ⸀Ἰησοῦν, καὶ σωθήσῃ σὺ καὶ ὁ οἶκός σου.
And they said, “Believe on the Lord Jesus, and you will be saved, you and your house.”
32
καὶ ἐλάλησαν αὐτῷ τὸν λόγον τοῦ ⸀κυρίου ⸀σὺν πᾶσι τοῖς ἐν τῇ οἰκίᾳ αὐτοῦ.
And they spoke the word of the Lord to him, with all those in his house.
33
καὶ παραλαβὼν αὐτοὺς ἐν ἐκείνῃ τῇ ὥρᾳ τῆς νυκτὸς ἔλουσεν ἀπὸ τῶν πληγῶν, καὶ ἐβαπτίσθη αὐτὸς καὶ οἱ αὐτοῦ ⸀πάντες παραχρῆμα,
And taking them along at that hour of the night, he washed their stripes, and he was baptized at once, he and all his,
34
ἀναγαγών τε αὐτοὺς εἰς τὸν ⸀οἶκον παρέθηκεν τράπεζαν καὶ ⸀ἠγαλλιάσατο πανοικεὶ πεπιστευκὼς τῷ θεῷ.
and bringing them up into his house he set a table before them, and rejoiced with all his household, having believed in God.
35
Ἡμέρας δὲ γενομένης ἀπέστειλαν οἱ στρατηγοὶ τοὺς ῥαβδούχους λέγοντες· Ἀπόλυσον τοὺς ἀνθρώπους ἐκείνους.
And when day came, the magistrates sent the rod-bearers, saying, “Release those men.”
36
ἀπήγγειλεν δὲ ὁ δεσμοφύλαξ τοὺς λόγους ⸀τούτους πρὸς τὸν Παῦλον, ὅτι Ἀπέσταλκαν οἱ στρατηγοὶ ἵνα ἀπολυθῆτε· νῦν οὖν ἐξελθόντες πορεύεσθε ἐν εἰρήνῃ.
And the jailer reported these words to Paul: “The magistrates have sent that you be released. Now therefore go out and go in peace.”
37
ὁ δὲ Παῦλος ἔφη πρὸς αὐτούς· Δείραντες ἡμᾶς δημοσίᾳ ἀκατακρίτους, ἀνθρώπους Ῥωμαίους ὑπάρχοντας, ἔβαλαν εἰς φυλακήν· καὶ νῦν λάθρᾳ ἡμᾶς ἐκβάλλουσιν; οὐ γάρ, ἀλλὰ ἐλθόντες αὐτοὶ ⸀ἡμᾶς ἐξαγαγέτωσαν.
But Paul said to them, “Having beaten us publicly, uncondemned, men who are Romans, they threw us into prison; and now they are putting us out secretly? No indeed — let them come themselves and lead us out.”
38
⸀ἀπήγγειλαν δὲ τοῖς στρατηγοῖς οἱ ῥαβδοῦχοι τὰ ῥήματα ταῦτα· ⸂ἐφοβήθησαν δὲ⸃ ἀκούσαντες ὅτι Ῥωμαῖοί εἰσιν,
And the rod-bearers reported these words to the magistrates; and they were afraid when they heard that they were Romans,
39
καὶ ἐλθόντες παρεκάλεσαν αὐτούς, καὶ ἐξαγαγόντες ἠρώτων ⸂ἀπελθεῖν ἀπὸ⸃ τῆς πόλεως.
and coming they pleaded with them, and leading them out they asked them to go away from the city.
40
ἐξελθόντες δὲ ⸀ἀπὸ τῆς φυλακῆς εἰσῆλθον πρὸς τὴν Λυδίαν, καὶ ἰδόντες ⸂παρεκάλεσαν τοὺς ἀδελφοὺς⸃ καὶ ἐξῆλθαν.
And going out from the prison they went in to Lydia, and seeing the brothers they exhorted them and went out.