1
⸀Μετὰ ταῦτα ⸀χωρισθεὶς ἐκ τῶν Ἀθηνῶν ἦλθεν εἰς Κόρινθον.
After these things, departing from Athens, he came to Corinth.
2
καὶ εὑρών τινα Ἰουδαῖον ὀνόματι Ἀκύλαν, Ποντικὸν τῷ γένει, προσφάτως ἐληλυθότα ἀπὸ τῆς Ἰταλίας καὶ Πρίσκιλλαν γυναῖκα αὐτοῦ διὰ τὸ ⸀διατεταχέναι Κλαύδιον χωρίζεσθαι πάντας τοὺς Ἰουδαίους ⸀ἀπὸ τῆς Ῥώμης, προσῆλθεν αὐτοῖς,
And finding a certain Jew named Aquila, of Pontus by birth, recently come from Italy with Priscilla his wife — because Claudius had directed all the Jews to depart from Rome — he went to them,
first here Jews Ἰουδαῖος Ioudaios
3
καὶ διὰ τὸ ὁμότεχνον εἶναι ἔμενεν παρ’ αὐτοῖς καὶ ⸀ἠργάζετο, ἦσαν γὰρ σκηνοποιοὶ ⸂τῇ τέχνῃ⸃.
and because he was of the same trade he was staying with them and working, for they were tentmakers by trade.
Why this rendering
Acts.18.3 Observation
Syntactic observation
ἦσαν γὰρ σκηνοποιοὶ τῇ τέχνῃ — for they were tentmakers by trade. σκηνοποιός, tentmaker, is unique in the New Testament — σκηνή, tent, is the word of 7:43-44 (the tent of witness), 15:16 (the fallen tent of David) and Luke 9:33, and what Paul makes with his hands is that word. τέχνη, art or trade, is the word of 17:29, an engraving of human art and thought — the man who spoke at Athens of the art that engraves gods works at Corinth with the same word for his own handiwork. V.2, Claudius had directed all the Jews to depart from Rome — the emperor whose name came with the famine at 11:28 comes a second time. χωρίζω, depart, stands in v.1 and v.2 side by side — Paul departing from Athens (χωρισθείς), the Jews made to depart from Rome (χωρίζεσθαι); this edition joins the two places with one word (Matt 19:6, separate, is divided by place).
Rendering options · 1
Adopted “tentmakers” — the “tent” of σκηνή
Basis Rendering it as canvas or awning would cut it off from 7:44 and 15:16.
4
διελέγετο δὲ ἐν τῇ συναγωγῇ κατὰ πᾶν σάββατον, ἔπειθέν τε Ἰουδαίους καὶ Ἕλληνας.
And he was reasoning in the synagogue every sabbath, and was persuading Jews and Greeks.
first here Greeks Ἕλλην Hellēn
5
Ὡς δὲ κατῆλθον ἀπὸ τῆς Μακεδονίας ὅ τε Σιλᾶς καὶ ὁ Τιμόθεος, συνείχετο τῷ ⸀λόγῳ ὁ Παῦλος, διαμαρτυρόμενος τοῖς Ἰουδαίοις ⸀εἶναι τὸν χριστὸν Ἰησοῦν.
And when both Silas and Timothy came down from Macedonia, Paul was gripped by the word, solemnly testifying to the Jews that the Christ was Jesus.
first here Christ Χριστός Christos
first here Jesus Ἰησοῦς Iēsous
6
ἀντιτασσομένων δὲ αὐτῶν καὶ βλασφημούντων ἐκτιναξάμενος τὰ ἱμάτια εἶπεν πρὸς αὐτούς· Τὸ αἷμα ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν· καθαρὸς ἐγώ· ἀπὸ τοῦ νῦν εἰς τὰ ἔθνη πορεύσομαι.
But when they opposed and blasphemed, shaking out his garments he said to them, “Your blood be on your head; I am clean. From now on I will go to the nations.”
Why this rendering
Acts.18.6 Observation
Syntactic observation
Τὸ αἷμα ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν· καθαρὸς ἐγώ — your blood be on your head; I am clean. Blood on a head comes for the third time — Matt 27:25, his blood be on us and on our children; Acts 5:28, you intend to bring this man’s blood upon us; and here. The first two put another’s blood on one’s own head; here Paul puts their blood on their own. I am clean (καθαρὸς ἐγώ) returns at 20:26, I am clean of the blood of all. ἐκτιναξάμενος τὰ ἱμάτια, shaking out his garments, is the verb of 13:51, shaking off the dust of their feet (ἐκτιναξάμενοι τὸν κονιορτόν) — moved from the feet to the clothes. From now on I will go to the nations repeats 13:46, we turn to the nations, with a different verb (στρεφόμεθα ↔ πορεύσομαι) — this edition keeps them apart. And in v.7 the house he goes to is next door (συνομοροῦσα, unique in the New Testament) to the synagogue.
Rendering options · 1
Adopted “your blood be on your head” — in the shape of Matt 27:25 and Acts 5:28
Basis Three places, one idiom — not paraphrased as responsibility.
7
καὶ μεταβὰς ἐκεῖθεν ⸀εἰσῆλθεν εἰς οἰκίαν τινὸς ὀνόματι ⸀Τιτίου Ἰούστου σεβομένου τὸν θεόν, οὗ ἡ οἰκία ἦν συνομοροῦσα τῇ συναγωγῇ.
And moving on from there he went into the house of a certain man named Titius Justus, devout toward God, whose house was next door to the synagogue.
8
Κρίσπος δὲ ὁ ἀρχισυνάγωγος ἐπίστευσεν τῷ κυρίῳ σὺν ὅλῳ τῷ οἴκῳ αὐτοῦ, καὶ πολλοὶ τῶν Κορινθίων ἀκούοντες ἐπίστευον καὶ ἐβαπτίζοντο.
And Crispus the synagogue ruler believed in the Lord with his whole house, and many of the Corinthians, hearing, were believing and being baptized.
9
εἶπεν δὲ ὁ κύριος ⸂ἐν νυκτὶ δι’ ὁράματος⸃ τῷ Παύλῳ· Μὴ φοβοῦ, ἀλλὰ λάλει καὶ μὴ σιωπήσῃς,
And the Lord said to Paul in the night through a vision, “Do not be afraid, but speak and do not be silent,
10
διότι ἐγώ εἰμι μετὰ σοῦ καὶ οὐδεὶς ἐπιθήσεταί σοι τοῦ κακῶσαί σε, διότι λαός ἐστί μοι πολὺς ἐν τῇ πόλει ταύτῃ.
because I am with you, and no one will lay hands on you to mistreat you, because I have many people in this city.”
Why this rendering
Acts.18.10 Observation
Syntactic observation
διότι ἐγώ εἰμι μετὰ σοῦ … διότι λαός ἐστί μοι πολὺς ἐν τῇ πόλει ταύτῃ — because I am with you … because I have many people in this city. λαός, people, is Israel’s word in this edition (kept apart from ὄχλος, crowd, and δῆμος, people — 12:22; 17:5). The Lord calls those in Corinth who do not yet believe my people — the place where 15:14, to take from the nations a people (λαός) for his name, happens in one city. ἐγώ εἰμι has a predicate here (μετὰ σοῦ) — this edition’s rule for the bare ἐγώ εἰμι applies only where there is none, so here it is simply I am with you. The vision in the night (δι᾽ ὁράματος) follows the same site rule as Ananias at 9:10 and the Macedonian at 16:9. Do not be afraid … do not be silent (μὴ σιωπήσῃς) — σιωπάω is the verb of Matt 26:63 and Mark 14:61, Jesus was silent — the word this edition keeps apart from σιγάω (keep silence).
Rendering options · 1
Adopted “I have many people” — λαός as “people”
Basis That Israel’s word is used of Corinth is not flattened to persons.
11
ἐκάθισεν ⸀δὲ ἐνιαυτὸν καὶ μῆνας ἓξ διδάσκων ἐν αὐτοῖς τὸν λόγον τοῦ θεοῦ.
And he stayed a year and six months, teaching the word of God among them.
12
Γαλλίωνος δὲ ⸂ἀνθυπάτου ὄντος⸃ τῆς Ἀχαΐας κατεπέστησαν ⸂ὁμοθυμαδὸν οἱ Ἰουδαῖοι⸃ τῷ Παύλῳ καὶ ἤγαγον αὐτὸν ἐπὶ τὸ βῆμα,
But when Gallio was proconsul of Achaia, the Jews with one mind rose up against Paul and brought him to the judgement seat,
13
λέγοντες ὅτι Παρὰ τὸν νόμον ⸂ἀναπείθει οὗτος⸃ τοὺς ἀνθρώπους σέβεσθαι τὸν θεόν.
saying, “This man persuades men to be devout toward God contrary to the law.”
14
μέλλοντος δὲ τοῦ Παύλου ἀνοίγειν τὸ στόμα εἶπεν ὁ Γαλλίων πρὸς τοὺς Ἰουδαίους· Εἰ ⸀μὲν ἦν ἀδίκημά τι ἢ ῥᾳδιούργημα πονηρόν, ὦ Ἰουδαῖοι, κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν·
And when Paul was about to open his mouth, Gallio said to the Jews, “If it were some wrong or wicked fraud, O Jews, I would rightly have borne with you;
15
εἰ δὲ ⸀ζητήματά ἐστιν περὶ λόγου καὶ ὀνομάτων καὶ νόμου τοῦ καθ’ ὑμᾶς, ὄψεσθε αὐτοί· ⸀κριτὴς ἐγὼ τούτων οὐ βούλομαι εἶναι.
but if they are questions about a word and names and the law that is yours, see to it yourselves. I do not want to be a judge of these things.”
Why this rendering
Acts.18.15 Observation
Syntactic observation
εἰ δὲ ζητήματά ἐστιν περὶ λόγου καὶ ὀνομάτων καὶ νόμου τοῦ καθ’ ὑμᾶς, ὄψεσθε αὐτοί — but if they are questions about a word and names and the law that is yours, see to it yourselves. ζήτημα, question, is the word of this question at the Jerusalem meeting (15:2) — inside it becomes a council, outside a proconsul dismisses it. βῆμα, the judgement seat, is the third in Acts — 7:5 (a foot’s length, βῆμα ποδός, site rule), 12:21 Herod’s, 18:12, 16, 17 Gallio’s — and one word with Pilate’s at Matt 27:19 and John 19:13. V.17, none of these things was a care to Gallio (οὐδὲν τούτων τῷ Γαλλίωνι ἔμελεν) — μέλει is the word of Mark 4:38, do you not care that we are perishing?, and 12:14, you defer to no one; the base text does not evaluate Gallio but leaves this one word. Who Sosthenes is, and who beat him (πάντες, all), the base text does not say — neither does this edition.
Rendering options · 1
Adopted “questions” — the ζήτημα of 15:2; “judgement seat” — the βῆμα of Matt 27:19
Basis The places the two words connect are kept.
16
καὶ ἀπήλασεν αὐτοὺς ἀπὸ τοῦ βήματος.
And he drove them away from the judgement seat.
17
ἐπιλαβόμενοι δὲ ⸀πάντες Σωσθένην τὸν ἀρχισυνάγωγον ἔτυπτον ἔμπροσθεν τοῦ βήματος· καὶ οὐδὲν τούτων τῷ Γαλλίωνι ⸀ἔμελεν.
And they all took hold of Sosthenes the synagogue ruler and were beating him before the judgement seat; and none of these things was a care to Gallio.
18
Ὁ δὲ Παῦλος ἔτι προσμείνας ἡμέρας ἱκανὰς τοῖς ἀδελφοῖς ἀποταξάμενος ἐξέπλει εἰς τὴν Συρίαν, καὶ σὺν αὐτῷ Πρίσκιλλα καὶ Ἀκύλας, κειράμενος ⸂ἐν Κεγχρεαῖς τὴν κεφαλήν⸃, εἶχεν γὰρ εὐχήν.
But Paul, having remained many days more, said farewell to the brothers and sailed away to Syria, and with him Priscilla and Aquila, having shorn his head at Cenchreae, for he had a vow.
first here Syria Συρία Syria
Why this rendering
Acts.18.18 Observation
Syntactic observation
καὶ σὺν αὐτῷ Πρίσκιλλα καὶ Ἀκύλας, κειράμενος ἐν Κεγχρεαῖς τὴν κεφαλήν, εἶχεν γὰρ εὐχήν — and with him Priscilla and Aquila, having shorn his head at Cenchreae, for he had a vow. Who shore his head the base text does not settle — the participle κειράμενος (masculine singular) can attach to Paul, the subject of the sentence, or to Aquila, the nearest name. This edition leaves it open with he — Paul would decide in translation what the base text leaves undecided. εὐχή, vow, returns at 21:23, four men who have a vow. κείρω, shear, is the verb of 8:32, a lamb before its shearer. The order Aquila … Priscilla his wife of v.2 becomes Priscilla and Aquila in vv.18, 26 — the base text puts the wife first, and this edition keeps the order. V.21, God willing (τοῦ θεοῦ θέλοντος), in exactly this phrase is only here in the New Testament (Jas 4:15 has if the Lord wills).
Rendering options · 2
Adopted “having shorn his head” — left open
Basis A subject the base text does not fix is not supplied.
“Paul, having shorn his head”
Basis Follows the subject of the sentence.
Rejected The nearest name is Aquila; both readings are grammatical, so no name is inserted.
19
⸀κατήντησαν δὲ εἰς Ἔφεσον, κἀκείνους κατέλιπεν αὐτοῦ, αὐτὸς δὲ εἰσελθὼν εἰς τὴν συναγωγὴν ⸀διελέξατο τοῖς Ἰουδαίοις.
And they arrived at Ephesus, and he left them there; but he himself went into the synagogue and reasoned with the Jews.
20
ἐρωτώντων δὲ αὐτῶν ἐπὶ πλείονα χρόνον ⸀μεῖναι οὐκ ἐπένευσεν,
And when they asked him to remain a longer time, he did not consent,
21
⸂ἀλλὰ ἀποταξάμενος καὶ⸃ ⸀εἰπών· ⸀Πάλιν ἀνακάμψω πρὸς ὑμᾶς τοῦ θεοῦ θέλοντος ἀνήχθη ἀπὸ τῆς Ἐφέσου,
but saying farewell and saying, “I will return to you again, God willing,” he put out to sea from Ephesus;
22
καὶ κατελθὼν εἰς Καισάρειαν, ἀναβὰς καὶ ἀσπασάμενος τὴν ἐκκλησίαν, κατέβη εἰς Ἀντιόχειαν,
and coming down to Caesarea, going up and greeting the assembly, he went down to Antioch.
first here Caesarea Καισάρεια Kaisareia
23
καὶ ποιήσας χρόνον τινὰ ἐξῆλθεν, διερχόμενος καθεξῆς τὴν Γαλατικὴν χώραν καὶ Φρυγίαν, ⸀στηρίζων πάντας τοὺς μαθητάς.
And having spent some time, he went out, passing through the Galatian region and Phrygia in order, strengthening all the disciples.
24
Ἰουδαῖος δέ τις Ἀπολλῶς ὀνόματι, Ἀλεξανδρεὺς τῷ γένει, ἀνὴρ λόγιος, κατήντησεν εἰς Ἔφεσον, δυνατὸς ὢν ἐν ταῖς γραφαῖς.
Now a certain Jew named Apollos, an Alexandrian by birth, an eloquent man, arrived at Ephesus, being mighty in the scriptures.
25
οὗτος ἦν κατηχημένος τὴν ὁδὸν τοῦ κυρίου, καὶ ζέων τῷ πνεύματι ἐλάλει καὶ ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ ⸀Ἰησοῦ, ἐπιστάμενος μόνον τὸ βάπτισμα Ἰωάννου.
This man had been instructed in the way of the Lord, and being fervent in spirit he was speaking and teaching accurately the things concerning Jesus, knowing only the baptism of John.
first here John Ἰωάννης Iōannēs
26
οὗτός τε ἤρξατο παρρησιάζεσθαι ἐν τῇ συναγωγῇ· ἀκούσαντες δὲ αὐτοῦ ⸂Πρίσκιλλα καὶ Ἀκύλας⸃ προσελάβοντο αὐτὸν καὶ ἀκριβέστερον αὐτῷ ἐξέθεντο τὴν ⸂ὁδὸν τοῦ θεοῦ⸃.
And this man began to speak openly in the synagogue. But when Priscilla and Aquila heard him, they took him along and set out to him the way of God more accurately.
Why this rendering
Acts.18.26 Observation
Syntactic observation
ἀκριβέστερον αὐτῷ ἐξέθεντο τὴν ὁδὸν τοῦ θεοῦ — they set out to him the way of God more accurately. V.25 ἀκριβῶς (accurately) and v.26 ἀκριβέστερον (more accurately) are two degrees of one word — Apollos already taught accurately, and Priscilla and Aquila set it out more accurately. It is the adverb of Luke 1:3, to write for you accurately. The base text does not say what Apollos lacked — knowing only the baptism of John is all. This edition does not create a deficiency with a but; it renders only the base text’s μόνον (only). κατηχημένος, instructed, is the verb of Luke 1:4, the words in which you were instructed. ζέων τῷ πνεύματι, fervent in spirit — ζέω occurs in the New Testament only here and at Rom 12:11. V.28 εἶναι τὸν χριστὸν Ἰησοῦν (that the Christ was Jesus) has the same words as Paul’s testimony in v.5 (εἶναι τὸν χριστὸν Ἰησοῦν) — this edition renders the two verses with the same sentence. V.24 λόγιος, eloquent, is unique in the New Testament.
Rendering options · 1
Adopted “accurately … more accurately” — two degrees of one word
Basis The adverb of Luke 1:3; the lack is said entirely by the base text’s only.
27
βουλομένου δὲ αὐτοῦ διελθεῖν εἰς τὴν Ἀχαΐαν προτρεψάμενοι οἱ ἀδελφοὶ ἔγραψαν τοῖς μαθηταῖς ἀποδέξασθαι αὐτόν· ὃς παραγενόμενος συνεβάλετο πολὺ τοῖς πεπιστευκόσιν διὰ τῆς χάριτος·
And when he wanted to go across into Achaia, the brothers encouraged him and wrote to the disciples to welcome him; and he, arriving, was of much help to those who had believed through grace,
28
εὐτόνως γὰρ τοῖς Ἰουδαίοις διακατηλέγχετο δημοσίᾳ ἐπιδεικνὺς διὰ τῶν γραφῶν εἶναι τὸν χριστὸν Ἰησοῦν.
for he was vehemently refuting the Jews publicly, showing through the scriptures that the Christ was Jesus.