The Jewish Annotated New Testament (243 page)

5
:
Churches were strengthened
, see 14.22. A summary depicting the expansion of believers (2.42–47; 4.32–35; 5.12–16; 6.7; 9.31; 16.5; 19.20).

6
–7
: The Spirit directs Paul’s movements to Greece (cf. 8.26; 10.19–20; 13.4).

8
.
Troas
, Alexandria Troas in northwest Asia Minor (present-day Turkey).

9
–10
:
Vision
, divine guidance often comes through visions; see 9.10.

10
:
Macedonia
, Roman province in northern Greece.
We
, the use of the first-person plural continues intermittently until the end of the book (vv. 10–17; 20.5–15; 21.1–18; 27.1–28.16), and may reflect either Luke’s use of an eyewitness source or his desire to create that impression.

16.11
–40: Events in Philippi.
Paul was instrumental in establishing a Christian community in Philippi and wrote at least one letter to the church there.
Samothrace
…
Neapolis
, Paul travels westward along the coast of Thrace and Macedonia.

12
:
Philippi
, Greek city and later Roman colony in Macedonia.

13
: Paul seeks out the local Jewish community (13.5,14; 14.1; 17.1,10,17; 18.4,19; 19.8) gathered on the Sabbath (13.14; 17.2; 18.4).
Place of prayer
, Gk “proseuchē,” can designate a synagogue building.

14
:
Lydia, a worshiper of God
, the phrase indicates that she is a Gentile involved in a Jewish community or expressing an interest in Judaism (10.2; 13.16,26; 18.7).
Thyatira
, city in the region of Lydia in western Asia Minor, known for its production of and trade in dyed cloth.

15
: See 11.14.
My home
, an indication that she is established and prosperous.

17
:
Most High God
, see Ps 57.2; 78.56; Dan 3.26; Jdt 13.18; Sir 7.9; 24.23; 3 Macc 7.9; also applied to pagan deities, thus recognizable by non-Jews.
Way of salvation
, see 2.40n.; 2.47; 4.12; 11.14; 13.26; 15.11; 16.30,31; 28.28.

18
:
In the name of Jesus Christ
, healings are performed using this language (3.6; 4.10).

19
: Acts disparages religious activities that yield financial gain (8.18; 19.19,25; 20.33).

20
–21
: While Roman magistrates might condemn anyone for offending public order or morality, there was no general policy against Jews teaching non-Roman customs. The charge implies that Jewish customs, and perhaps therefore Jews, are incompatible with Roman life.

26
:
Earthquake
, understood as a divine act; on miraculous escapes from prison, see 5.17–21; 12.6–11.

27
: Following Peter’s escape, Herod executed the guards (12.19).

30
–31
:
What must I do to be saved
, salvation requires acknowledging Jesus as Lord (2.21,38; 4.12). See 2.40n.

33
: See v. 15.

37
:
Roman citizens
, the first mention of Paul’s citizenship, not confirmed in Paul’s letters.

38
–39
: Cities could be punished for mistreating Roman citizens (Tacitus,
Ann
. 12.58; Suetonius,
Aug
. 47; Cassius Dio 54.7.6).

40
: The episode ends as it began with Paul in the company of Lydia.

17.1
–9: Events in Thessalonica.
Paul was instrumental is establishing the Christian community in Thessalonica and wrote at least one letter to the church there.

1
:
Amphipolis and Apollonia
lie along the Via Egnatia, the main east–west road across Macedonia.
Thessalonica
, major city in Macedonia.
Synagogue
, see 13.5,14; 14.1; 16.13; 17.1,10,17; 18.4,19; 19.8.

2
:
Sabbath
, see 13.14; 18.4.

3
:
Necessary for the Messiah to suffer
, unclear what passages Luke had in mind. The suffering and resurrection of the Messiah are common themes in Luke-Acts (1.16; 3.18; 9.16; Lk 2.49; 24.7,26,46), but absent in the Tanakh and contemporary Jewish tradition.

4
: Both Jews and Gentiles become believers (13.43,50; 14.1–2).
Devout Greeks
, Gentiles who demonstrate interest in Judaism and involvement in the Jewish community (10.2; 13.16,26; 16.14; 17.12; 18.7; Lk 7.1–10).

5
:
Jealous
, 5.17; 13.45; 17.5; on negative responses to Christian preaching, see 9.22; 18.5–6,28. Although Paul was charged with disturbing the city (16.20; cf. 19.26–39; 24.5), Acts represents Jews as the disturbers.

7
:
Contrary to the decrees of the emperor
, 16.21; cf. 24.5.
Another king
, in the Gospel of Luke, Jews lodge a similar accusation against Jesus (23.2).

17.10
–15: Events in Beroea.
Paul and Silas turn off the Via Egnatia.

10
:
Synagogue
, see v. 1.

11
:
Examined the scriptures
, see v. 2.

12
:
Greek women and men of high standing
, Gentiles, including women, who participate in the life of the Jewish community; see v. 4.

13
: Only Jews are identified as opposing Paul.

17.16
–34: Events in Athens.
While Paul initially follows his pattern of preaching in a synagogue (see v. 1) to Jews and devout Greeks (see v. 4), the episode focuses on his engagement with Gentiles, particularly representatives of major philosophical schools.

17
:
Market place
, Gk “agora,” the main social area in a city.

18
:
Epicurean
, a philosophical school that maintained that deities played no role in human affairs.
Stoic
, maintained that humans should use reason to live a life of virtue and to develop a will in accordance with nature.
Babbler
, a derogatory term representing Paul as one who has picked up scraps of new ideas.
Foreign divinities
, similar to the charge against Socrates (Plato,
Apol
. 24b–c).
Resurrection
, Gk “anastasis,” which the bystanders take to be the name of a deity.

19
:
Areopagus
, Mars Hill, near the Acropolis and the city’s chief administrative council.

21
: Athenians were known for being intellectually curious (Strabo,
Geogr
. 9.1.16; Livy, 45.27.11; Josephus,
Ag. Ap
. 2.130; Pausanias,
Descr
. 1.17.1).

22
:
Extremely religious
, ancient speeches often began by praising the audience, although the Greek phrase can connote superstitious belief, making Paul’s words perhaps sarcastic.

24
–25
: Paul’s description of God as sole, self-sufficient creator not confined to any sanctuary was shared by Jews and others philosophically informed.

28
:
In him
…
being
, there is no known text with this quotation; it resembles the writing of Posidonius, a Platonist.
We too are his offspring
, Aratus, third century BCE poet (
Phaen
. 5).

29
: Jews (Isa 44.9–20; Wis 13.10; Philo,
Decalogue
66;
Spec. Laws
1.21) and philosophers (Seneca,
Ep
. 31.11; Plutarch,
Superst
. 6) commonly condemned idolatry.

30
–31
: Paul moves to distinctly Christian arguments (although he does not name Jesus explicitly), some based on concepts from the Tanakh. Just as God is creator of all (v. 24) and humans are descended from a single ancestor (v. 26), so God’s judgment applies to all persons (v. 30) and everywhere (v. 31), and proof comes from the resurrection.

32
–34
: The response to Paul is divided, but with less intensity than previous occasions (13.43,45; 14.4,11; 17.4–5).

32
:
Scoffed
, the idea of bodily resurrection was contrary to most Greek notions of life after death that spoke of spiritual immortality.

34
:
Dionysius
…
Damaris
, both unknown. The pairing of male and female characters follows a pattern in the Gospel and Actsof sin and death (Lk 2.25–38; 6.6–11; 13.10–17; 15.3–10; Acts 5.1–11).
Areopagite
, a member of the court that met at the Areopagus.

18.1
–17: Events in Corinth.
Paul was instrumental in establishing a Christian community in Corinth, and wrote at least two letters to the church there.

1
:
Corinth
, Roman administrative center in the province of Achaia (present-day Greece). A sizeable Jewish community existed in the city (Philo,
Leg. Gai
. 281).

2
:
Aquila
…
Priscilla
, 18.18. Paul mentions both as known to the Corinthian Christians (1 Cor 16.19) and at certain times present in Rome (Rom 16.3–4).
Pontus
, a province in northern Asia Minor (present-day Turkey).
Claudius had ordered all Jews to leave Rome
, the Roman historian Suetonius confirms this information, and adds that Jews were causing disturbances at the instigation of Chrestus (
Claud
. 25), which may be a corruption of “Christ”; the account may reflect tensions created by the proclamations of Jesus’ followers.