Apologetics Bible
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Acts (c. AD 62) is the pivot-document of redemptive history: the Spirit-empowered proclamation of the risen Christ from Jerusalem to Rome. As the second volume of Luke's work, it provides the historical framework for all the NT epistles.
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Connected primary witness
- Connected ID:
Acts_18
- Primary Witness Text: After these things Paul departed from Athens, and came to Corinth; And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them. And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers. And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ. And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles. And he departed thence, and entered into a certain man’s house, named Justus, one that worshipped God, whose house joined hard to the synagogue. And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized. Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city. And he continued there a year and six months, teaching the word of God among them. And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment se...
Connected dataset overlay
- Connected ID:
Acts_18
- Chapter Blob Preview: After these things Paul departed from Athens, and came to Corinth; And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them. And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers. And h...
Chapter frameStart here before opening notes.
Chapter frame
Acts (c. AD 62) is the pivot-document of redemptive history: the Spirit-empowered proclamation of the risen Christ from Jerusalem to Rome. As the second volume of Luke's work, it provides the historical framework for all the NT epistles.
Luke's accuracy in Acts receives substantial archaeological confirmation via the work of William Ramsay, who set out to disprove Acts and was converted by its precision — titles, place names, sea routes, civic procedures — all matching 1st-century realia. Paul's missionary journeys are among the most historically verifiable movements in ancient biography.
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Acts 18:1
Greek
⸀Μετὰ ταῦτα ⸀χωρισθεὶς ἐκ τῶν Ἀθηνῶν ἦλθεν εἰς Κόρινθον.Meta tayta choristheis ek ton Athenon elthen eis Korinthon.
KJV: After these things Paul departed from Athens, and came to Corinth;
AKJV: After these things Paul departed from Athens, and came to Corinth;
ASV: After these things he departed from Athens, and came to Corinth.
YLT: And after these things, Paul having departed out of Athens, came to Corinth,
Exposition: Acts 18:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'After these things Paul departed from Athens, and came to Corinth;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:2
Greek
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,kai eyron tina Ioydaion onomati Akylan, Pontikon to genei, prosphatos elelythota apo tes Italias kai Priskillan gynaika aytoy dia to diatetachenai Klaydion chorizesthai pantas toys Ioydaioys apo tes Romes, proselthen aytois,
KJV: And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.
AKJV: And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came to them.
ASV: And he found a certain Jew named Aquila, a man of Pontus by race, lately come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome: and he came unto them;
YLT: and having found a certain Jew, by name Aquilas, of Pontus by birth, lately come from Italy, and Priscilla his wife--because of Claudius having directed all the Jews to depart out of Rome--he came to them,
Commentary WitnessActs 18:2Quoted commentary witness
Commentary Witness
Acts 18:2
Verse 2 A certain Jew named Aquila - Some have supposed that this Aquila was the same with the Onkelos, mentioned by the Jews. See the article in Wolfius, Bibl. Hebr. vol. ii. p. 1147. We have no evidence that this Jew and his wife were at this time converted to the Christian religion. Their conversion was most likely the fruit of St. Paul's lodging with them - Pontus. See the note on Act 2:9. Claudius had commanded all Jews to depart from Rome - This edict of the Roman emperor is not mentioned by Josephus; but it is probably the same to which Suetonius refers in his life of Claudius; where he says, Judaeos, impulsore Chresto, assidue tumultuantes Roma expulit. "He expelled the Jews from Rome, as they were making continual insurrections, under their leader Chrestus." Who this Chrestus was we cannot tell; probably Suetonius means Christ; but this I confess does not appear to me likely. There might have been a Jew of the name of Chrestus, who had made some disturbances, and, in consequence, Claudius thought proper to banish all Jews from the city. But how could he intend Christ, who was never at Rome? nor did any one ever personate him in that city; and it is evident he could not refer to any spiritual influence exerted by Christ on the minds of the people. Indeed he speaks of Chrestus as being the person who was the cause of the disturbances. It is no fictitious name, no name of an absent person, nor of a sect; but of one who was well known by the disturbances which he occasioned, and for which it is likely he suffered, and those of his nation were expelled. This decree, which was made, not by the senate, but by the emperor himself, continued only in force during his life, if so long; for in a short time after this Rome again abounded with Jews.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 2:9
Named authorities or texts detected in the witness
- Josephus
- Onkelos
- Jews
- Wolfius
- Bibl
- Hebr
- St
- Pontus
- Claudius
- Judaeos
- Chresto
- Rome
- Chrestus
- Christ
Exposition: Acts 18:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:3
Greek
καὶ διὰ τὸ ὁμότεχνον εἶναι ἔμενεν παρʼ αὐτοῖς καὶ ⸀ἠργάζετο, ἦσαν γὰρ σκηνοποιοὶ ⸂τῇ τέχνῃ⸃.kai dia to omotechnon einai emenen par aytois kai ergazeto, esan gar skenopoioi te techne.
KJV: And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.
AKJV: And because he was of the same craft, he stayed with them, and worked: for by their occupation they were tentmakers.
ASV: and because he was of the same trade, he abode with them, and they wrought; for by their trade they were tentmakers.
YLT: and because of being of the same craft, he did remain with them, and was working, for they were tent-makers as to craft;
Commentary WitnessActs 18:3Quoted commentary witness
Commentary Witness
Acts 18:3
Verse 3 He abode with them, and wrought - Bp. Pearce observes that it was a custom among the Jews, even of such as had a better education than ordinary, which was Paul's case, Act 22:3, to learn a trade, that, wherever they were, they might provide for themselves in case of necessity. And though Paul, in some cases, lived on the bounty of his converts, yet he chose not to do so at Ephesus, Act 20:34; nor at Corinth or other places, 1Cor 4:12; 2Cor 9:8, 2Cor 9:9; 1Thes 3:8; and this Paul did for a reason which he gives in 2Cor 11:9-12. While he was at Corinth he was supplied, when his own labor did not procure him enough, "by the brethren which came to him there from Macedonia." It appears that the apostle had his lodging with Aquila and Priscilla; and probably a portion of the profits of the business, after his board was deducted. It was evidently no reproach for a man, at that time, to unite public teaching with an honest useful trade. And why should it be so now? May not a man who has acquired a thorough knowledge of the Gospel way of salvation, explain that way to his less informed neighbors, though he be a tent-maker, (what perhaps we would call a house-carpenter), or a shoemaker, or any thing else? Even many of those who consider it a cardinal sin for a mechanic to preach the Gospel, are providing for themselves and their families in the same way. How many of the clergy, and other ministers, are farmers, graziers, schoolmasters, and sleeping partners in different trades and commercial concerns! A tent-maker, in his place, is as useful as any of these. Do not ridicule the mechanic because he preaches the Gospel to the salvation of his neighbors, lest some one should say, in a language which you glory to have learned, and which the mechanic has not, Mutato nomine, de Te fabula narrator. There are different opinions concerning that is meant here by the σκηνοποιος, which we translate tent-maker. Some think it means a maker of those small portable tents, formed of skins, which soldiers and travelers usually carried with them on their journeys; others suppose that these tents mere made of linen cloth. Some think that the trade of St. Paul was making hangings or curtains, such as were used at the theatres; others think the σκηνοποιος was a sort of umbrella-maker; others, a weaver, etc., etc. In short, we know not what the trade was. I have generally preferred the notion of a carpenter, or faber lignarius. Whatever it was, it was an honest, useful calling, and Paul got his bread by it.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 22:3
- Act 20:34
- 1Cor 4:12
- 2Cor 9:8
- 2Cor 9:9
- 2Cor 11:9-12
Named authorities or texts detected in the witness
- Ovid
- Pearce
- Bp
- Jews
- Paul
- Ephesus
- Macedonia
- Priscilla
- Gospel
- St
Exposition: Acts 18:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:4
Greek
διελέγετο δὲ ἐν τῇ συναγωγῇ κατὰ πᾶν σάββατον, ἔπειθέν τε Ἰουδαίους καὶ Ἕλληνας.dielegeto de en te synagoge kata pan sabbaton, epeithen te Ioydaioys kai Ellenas.
KJV: And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.
AKJV: And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.
ASV: And he reasoned in the synagogue every sabbath, and persuaded Jews and Greeks.
YLT: and he was reasoning in the synagogue every sabbath, persuading both Jews and Greeks.
Commentary WitnessActs 18:4Quoted commentary witness
Commentary Witness
Acts 18:4
Verse 4 He reasoned in the synagogue every Sabbath - Discoursed at large concerning Jesus as the Messiah, proving this point from their own Scriptures, collated with the facts of our Lord's life, etc. And persuaded the Jews and the Greeks - Many, both Jews and proselytes, were convinced of the truth of his doctrine. Among his converts was Epenetus, the first fruit of his labor in Achaia, Rom 16:5; and the family of Stephanas was the next; and then Crispus and Caius, or Gaius; all of whom the apostle himself baptized, 1Cor 1:14-16. See on Act 18:8 (note).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Rom 16:5
- 1Cor 1:14-16
- Act 18:8
Named authorities or texts detected in the witness
- Jesus
- Messiah
- Scriptures
- Epenetus
- Achaia
- Caius
- Gaius
Exposition: Acts 18:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:5
Greek
Ὡς δὲ κατῆλθον ἀπὸ τῆς Μακεδονίας ὅ τε Σιλᾶς καὶ ὁ Τιμόθεος, συνείχετο τῷ ⸀λόγῳ ὁ Παῦλος, διαμαρτυρόμενος τοῖς Ἰουδαίοις ⸀εἶναι τὸν χριστὸν Ἰησοῦν.Os de katelthon apo tes Makedonias o te Silas kai o Timotheos, syneicheto to logo o Paylos, diamartyromenos tois Ioydaiois einai ton christon Iesoyn.
KJV: And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.
AKJV: And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.
ASV: But when Silas and Timothy came down from Macedonia, Paul was constrained by the word, testifying to the Jews that Jesus was the Christ.
YLT: And when both Silas and Timotheus came down from Macedonia, Paul was pressed in the Spirit, testifying fully to the Jews Jesus the Christ;
Commentary WitnessActs 18:5Quoted commentary witness
Commentary Witness
Acts 18:5
Verse 5 When Silas and Timotheus were come - We have seen, Act 17:13, that when Paul was obliged to leave Berea, because of the persecution raised up against him in that place, he left Silas and Timotheus behind; to whom he afterwards sent word to rejoin him at Athens with all speed. It appears, from 1Thes 3:10, that, on Timothy's coming to Athens, Paul immediately sent him, and probably Silas with him, to comfort and establish the Church at Thessalonica. How long they labored here is uncertain, but they did not rejoin him till some time after he came to Corinth. It appears that he was greatly rejoiced at the account which Timothy brought of the Church at Thessalonica; and it must have been immediately after this that he wrote his first epistle to that Church, which is probably the first, in order of time, of all his epistles. Paul was pressed in spirit - Συνειχετο τῳ πνευματι, or he was constrained by the Spirit of God, in an extraordinary manner, to testify to the Jews that Jesus was the Christ. Instead of τῳ πνευματι, in the spirit, τῳ λογῳ, in the word or doctrine, is the reading of ABDE, three others; both the Syriac, Coptic, Vulgate, Basil, Chrysostom, and others. Griesbach has received this reading into the text, and Bp. Pearce thus paraphrases the verse: "And when Silas and Timotheus were come from Macedonia, Paul set himself, together with them, wholly to the word; i.e. he was fully employed, now that he had their assistance, it preaching the Gospel, called the word in Act 4:4; Act 16:6, Act 16:32; Act 17:11. St. Luke seems to have intended to express here something relating to St. Paul which was the consequence of the coming of Silas and Timotheus; and that was rather labouring with them more abundantly in preaching the word than his being "pressed in spirit." This appears to be the true sense of the word, and that τῳ λογῳ is the genuine reading there can be no doubt. Συνειχετο, which we translate pressed, and which the Vulgate translates instabat, Bp. Pearce thinks should be translated una cum illis instabat, he earnestly strove together with them, τῳ λογῳ, in preaching the word. The true sense is given by Calmet, Paul s'employoit a precher encore avec plus d'ardeur, Paul was employed with more ardour in preaching, and testifying to the Jews that Jesus was the Christ. From this time we hear no more of Silas; probably he died in Macedonia.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 17:13
- Act 4:4
- Act 16:6
- Act 16:32
- Act 17:11
Named authorities or texts detected in the witness
- Pearce
- Vulgate
- Jesus
- Berea
- Athens
- Thessalonica
- Corinth
- Church
- Christ
- Syriac
- Coptic
- Basil
- Chrysostom
- Bp
- Macedonia
- Gospel
- St
- Timotheus
- Calmet
- Silas
Exposition: Acts 18:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:6
Greek
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.antitassomenon de ayton kai blasphemoynton ektinaxamenos ta imatia eipen pros aytoys· To aima ymon epi ten kephalen ymon· katharos ego· apo toy nyn eis ta ethne poreysomai.
KJV: And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.
AKJV: And when they opposed themselves, and blasphemed, he shook his raiment, and said to them, Your blood be on your own heads; I am clean; from now on I will go to the Gentiles. ¶
ASV: And when they opposed themselves and blasphemed, he shook out his raiment and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.
YLT: and on their resisting and speaking evil, having shaken his garments, he said unto them, `Your blood is upon your head--I am clean; henceforth to the nations I will go on.'
Commentary WitnessActs 18:6Quoted commentary witness
Commentary Witness
Acts 18:6
Verse 6 When they opposed - Αντιτασσομενων, Systematically opposing, putting themselves in warlike order against him: so the word implies. And blasphemed - This is precisely the way in which they still act. They have no arguments against Jesus being the Messiah; but, having made a covenant with unbelief, as soon as they are pressed on this point, they rail and blaspheme. - See the Tela ignea Satanae, by Wagenseil. He shook his raiment - This was an action similar to that of shaking the dust of the feet; see on Mat 10:14 (note). See a parallel act, and its signification, in Neh 5:13 : Also I Shook My Lap, and said, So shall God Shake every man From His House and From his Labor; even thus shall he be Shaken Out and Emptied. St. Paul's act on this occasion seems to have been the same with this of Nehemiah, and with the same signification; and it is likely that he was led by a Divine impulse to do it - thus signifying the shaking and emptying out of this disobedient people, which took place about sixteen years afterwards. Your blood be upon your own heads - That is, ye alone are the cause of the destruction that is coming upon yourselves and upon your country. I am clean - Καθαρος εγω, I am pure or innocent of your death and ruin. I have proposed to you the Gospel of Jesus Christ - the only means by which ye can be saved, and ye have utterly rejected it. I shall labor no more with you; and, from henceforth, shall confine my labors to the Gentiles. St. Paul must refer to the Jews and Gentiles of Corinth particularly; for he preached to the Jews occasionally in other places; see Act 19:8, Act 19:9; and several were brought to the knowledge of the truth. But it seems as if the Jews from this time systematically opposed the Gospel of Christ; and yet, general tenders of this salvation were made to them wherever the apostles came; and when they rejected them, the word was sent to the Gentiles; see Act 19:8, Act 19:9. Pure from blood, or pure from guilt, is commonly expressed by καθαρος; thus Heliodorus, lib. i. p. 49: Εις δευρο διετελεσα καθαραν εμαυτην απο σης ὁμιλιας φυλαττουσα, Until now I have lived, preserving myself pure: and Alciphron, lib. i. epist. 7, ad. fin.: Ουδε μιαναι λυθρῳ τας χειρας, ἁς ἡ θαλαττα εκ παιδος εις δευρο καθαρας αδικηματων εφυλαξε, Nor to stain with pollution the hands which a seafaring life has kept from a child until now pure from iniquity.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 10:14
- Neh 5:13
- Act 19:8
- Act 19:9
Named authorities or texts detected in the witness
- Jesus
- Messiah
- Satanae
- Wagenseil
- Shook My Lap
- Labor
- Emptied
- St
- Nehemiah
- Gentiles
- Christ
- Heliodorus
- Alciphron
Exposition: Acts 18:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:7
Greek
καὶ μεταβὰς ἐκεῖθεν ⸀εἰσῆλθεν εἰς οἰκίαν τινὸς ὀνόματι ⸀Τιτίου Ἰούστου σεβομένου τὸν θεόν, οὗ ἡ οἰκία ἦν συνομοροῦσα τῇ συναγωγῇ.kai metabas ekeithen eiselthen eis oikian tinos onomati Titioy Ioystoy sebomenoy ton theon, oy e oikia en synomoroysa te synagoge.
KJV: And he departed thence, and entered into a certain man’s house, named Justus, one that worshipped God, whose house joined hard to the synagogue.
AKJV: And he departed there, and entered into a certain man’s house, named Justus, one that worshipped God, whose house joined hard to the synagogue.
ASV: And he departed thence, and went into the house of a certain man named Titus Justus, one that worshipped God, whose house joined hard to the synagogue.
YLT: And having departed thence, he went to the house of a certain one, by name Justus, a worshipper of God, whose house was adjoining the synagogue,
Commentary WitnessActs 18:7Quoted commentary witness
Commentary Witness
Acts 18:7
Verse 7 And he departed thence - From his former lodging, or that quarter of the city where he had dwelt before with Aquila and Priscilla; and went to lodge with Justus, apparently a proselyte of the gate. This person is called Titus, and Titus Justus, in several MSS. and versions.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:7
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Priscilla
- Justus
- Titus
- Titus Justus
Exposition: Acts 18:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he departed thence, and entered into a certain man’s house, named Justus, one that worshipped God, whose house joined hard to the synagogue.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:8
Greek
Κρίσπος δὲ ὁ ἀρχισυνάγωγος ἐπίστευσεν τῷ κυρίῳ σὺν ὅλῳ τῷ οἴκῳ αὐτοῦ, καὶ πολλοὶ τῶν Κορινθίων ἀκούοντες ἐπίστευον καὶ ἐβαπτίζοντο.Krispos de o archisynagogos episteysen to kyrio syn olo to oiko aytoy, kai polloi ton Korinthion akoyontes episteyon kai ebaptizonto.
KJV: And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
AKJV: And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
ASV: And Crispus, the ruler of the synagogue, believed in the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
YLT: and Crispus, the ruler of the synagogue did believe in the Lord with all his house, and many of the Corinthians hearing were believing, and they were being baptized.
Commentary WitnessActs 18:8Quoted commentary witness
Commentary Witness
Acts 18:8
Verse 8 Crispus the chief ruler of the synagogue - This person held an office of considerable consequence; and therefore his conversion to Christianity must have been very galling to the Jews. It belonged to the chief or ruler of the synagogue to preside in all the assemblies, interpret the law, decide concerning things lawful and unlawful, punish the refractory, excommunicate the rebellious, solemnize marriages, and issue divorces. It is likely that, on the conversion of Crispus, Sosthenes was chosen to succeed him. Many of the Corinthians - Those to whom the sacred historian refers were probably Gentiles, and were the fruits of the apostle's labors after he had ceased to preach among the Jews.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:8
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jews
- Crispus
- Gentiles
Exposition: Acts 18:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:9
Greek
εἶπεν δὲ ὁ κύριος ⸂ἐν νυκτὶ διʼ ὁράματος⸃ τῷ Παύλῳ· Μὴ φοβοῦ, ἀλλὰ λάλει καὶ μὴ σιωπήσῃς,eipen de o kyrios en nykti di oramatos to Paylo· Me phoboy, alla lalei kai me siopeses,
KJV: Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:
AKJV: Then spoke the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not your peace:
ASV: And the Lord said unto Paul in the night by a vision, Be not afraid, but speak and hold not thy peace:
YLT: And the Lord said through a vision in the night to Paul, `Be not afraid, but be speaking and thou mayest be not silent;
Commentary WitnessActs 18:9Quoted commentary witness
Commentary Witness
Acts 18:9
Verse 9 Then spake the Lord to Paul in the night by a vision - It is likely that Paul was at this time much discouraged by the violent opposition of the Jews, and probably was in danger of his life; see Act 18:10; and might have been entertaining serious thoughts of ceasing to preach, or leaving Corinth. To prevent this, and comfort him, God was pleased to give him this vision. Be not afraid - That this comfort and assurance were necessary himself shows us in his first epistle to these Corinthians, Act 2:3 : I was with you in weakness, and in fear, and in much trembling.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 18:10
- Act 2:3
Named authorities or texts detected in the witness
- Jews
- Corinth
- Corinthians
Exposition: Acts 18:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:10
Greek
διότι ἐγώ εἰμι μετὰ σοῦ καὶ οὐδεὶς ἐπιθήσεταί σοι τοῦ κακῶσαί σε, διότι λαός ἐστί μοι πολὺς ἐν τῇ πόλει ταύτῃ.dioti ego eimi meta soy kai oydeis epithesetai soi toy kakosai se, dioti laos esti moi polys en te polei tayte.
KJV: For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.
AKJV: For I am with you, and no man shall set on you to hurt you: for I have much people in this city.
ASV: for I am with thee, and no man shall set on thee to harm thee: for I have much people in this city.
YLT: because I am with thee, and no one shall set on thee to do thee evil; because I have much people in this city;'
Commentary WitnessActs 18:10Quoted commentary witness
Commentary Witness
Acts 18:10
Verse 10 No man shall set on thee - Και ουδεις επιθησεται σοι, No man shall be permitted to lay violent hands upon thee. It is very likely that the Jews had conspired his death; and his preservation was an act of the especial interposition of Divine Providence. I have much people in this city - Εν τῃ πολει ταυτῃ, In this very city: there are many here who have not resisted my Spirit, and consequently are now under its teachings, and are ready to embrace my Gospel as soon as thou shalt declare it unto them.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:10
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Divine Providence
Exposition: Acts 18:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:11
Greek
ἐκάθισεν ⸀δὲ ἐνιαυτὸν καὶ μῆνας ἓξ διδάσκων ἐν αὐτοῖς τὸν λόγον τοῦ θεοῦ.ekathisen de eniayton kai menas ex didaskon en aytois ton logon toy theoy.
KJV: And he continued there a year and six months, teaching the word of God among them.
AKJV: And he continued there a year and six months, teaching the word of God among them. ¶
ASV: And he dwelt there a year and six months, teaching the word of God among them.
YLT: and he continued a year and six months, teaching among them the word of God.
Commentary WitnessActs 18:11Quoted commentary witness
Commentary Witness
Acts 18:11
Verse 11 He continued there a year and six months - He was now confident that he was under the especial protection of God, and therefore continued teaching the word, τον λογον, the doctrine of God. It is very likely, that it was during his stay here that he wrote his first epistle to the Thessalonians, and the second not long after; and some think that the epistle to the Galatians was written during his stay at Corinth.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:11
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Thessalonians
- Corinth
Exposition: Acts 18:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he continued there a year and six months, teaching the word of God among them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:12
Greek
Γαλλίωνος δὲ ⸂ἀνθυπάτου ὄντος⸃ τῆς Ἀχαΐας κατεπέστησαν ⸂ὁμοθυμαδὸν οἱ Ἰουδαῖοι⸃ τῷ Παύλῳ καὶ ἤγαγον αὐτὸν ἐπὶ τὸ βῆμα,Gallionos de anthypatoy ontos tes Achaias katepestesan omothymadon oi Ioydaioi to Paylo kai egagon ayton epi to bema,
KJV: And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat,
AKJV: And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat,
ASV: But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment-seat,
YLT: And Gallio being proconsul of Achaia, the Jews made a rush with one accord upon Paul, and brought him unto the tribunal,
Commentary WitnessActs 18:12Quoted commentary witness
Commentary Witness
Acts 18:12
Verse 12 When Gallio was the deputy of Achaia - The Romans comprehended, under the name of Achaia, all that part of Greece which lay between Thessaly and the southernmost coasts of Peloponnesus. Pausanias, in Attic. vii. 16, says that the Romans were accustomed to send a governor into that country, and that they called him the governor of Achaia, not of Greece; because the Achaeans, when they subdued Greece, were the leaders in all the Grecian affairs see also Suetonius, in his life of Claudius, cap. xxv., and Dio Cassius, lx. 24. Edit. Reimari. Deputy - Ανθυπατευοντος, serving the office of Ανθυπατος, or deputy: see the note on Act 13:7. Gallio - This deputy, or proconsul, was eldest brother to the celebrated Lucius Annaeus Seneca, the stoic philosopher, preceptor of Nero, and who is so well known among the learned by his works. The name of Gallio, was at first Marcus Annaeus Novatus; but, having been adopted in the family of Gallio, he took the name of Lucius Junius Gallio. He, and Annaeus Mela his brother, father of the poet Lucan, shared in the disgrace of their brother Seneca; and by this tyrant, Nero, whose early years were so promising, the three brothers were put to death; see Tacitus, Annal. lib. xv. 70, and xvi. 17. It was to this Gallio that Seneca dedicates his book De Ira. Seneca describes him as a man of the most amiable mind and manners: "Quem nemo non parum amat, etiam qui amare plus non potent; nemo mortalium uni tam dulcis est, quam hic omnibus: cum interim tanta naturalis boni vis est, uti artem simulationemque non redoleat:" vide Senec. Praefat. ad Natural. Quaest. 4. He was of the sweetest disposition, affable to all, and beloved by every man. Statius, Sylvar. lib. ii. 7. ver. 30, Ode on the Birthday of Lucan, says not a little in his favor, in a very few words: - Lucanum potes imputare terris; Hoc plus quam Senecam dedisse mundo, Aut dulcem generasse Gallionem. You may consider nature as having made greater efforts in producing Lucan, than it has done in producing Seneca, or even the amiable Gallio. And brought him to the judgment seat - They had no power to punish any person in the Roman provinces, and therefore were obliged to bring their complaint before the Roman governor. The powers that be are ordained of God. Had the Jews possessed the power here, Paul had been put to death!
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 13:7
Named authorities or texts detected in the witness
- Philo
- Achaia
- Peloponnesus
- Pausanias
- Attic
- Greece
- Achaeans
- Suetonius
- Claudius
- Dio Cassius
- Edit
- Reimari
- Lucius Annaeus Seneca
- Nero
- Gallio
- Marcus Annaeus Novatus
- Lucius Junius Gallio
- He
- Lucan
- Seneca
- Tacitus
- Annal
- De Ira
- Senec
- Praefat
- Natural
- Quaest
- Statius
- Sylvar
- Gallionem
Exposition: Acts 18:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:13
Greek
λέγοντες ὅτι Παρὰ τὸν νόμον ⸂ἀναπείθει οὗτος⸃ τοὺς ἀνθρώπους σέβεσθαι τὸν θεόν.legontes oti Para ton nomon anapeithei oytos toys anthropoys sebesthai ton theon.
KJV: Saying, This fellow persuadeth men to worship God contrary to the law.
AKJV: Saying, This fellow persuades men to worship God contrary to the law.
ASV: saying, This man persuadeth men to worship God contrary to the law.
YLT: saying--`Against the law this one doth persuade men to worship God;'
Commentary WitnessActs 18:13Quoted commentary witness
Commentary Witness
Acts 18:13
Verse 13 Persuaded men to worship God contrary to the law - This accusation was very insidious. The Jews had permission by the Romans to worship their own God in their own way: this the laws allowed. The Roman worship was also established by the law. The Jews probably intended to accuse Paul of acting contrary to both laws. "He is not a Jew, for he does not admit of circumcision; he is not a Gentile, for he preaches against the worship of the gods. He is setting up a worship of his own, in opposition to all laws, and persuading many people to join with him: he is therefore a most dangerous man, and should be put to death."
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:13
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jew
- Gentile
Exposition: Acts 18:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Saying, This fellow persuadeth men to worship God contrary to the law.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:14
Greek
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·mellontos de toy Payloy anoigein to stoma eipen o Gallion pros toys Ioydaioys· Ei men en adikema ti e radioyrgema poneron, o Ioydaioi, kata logon an aneschomen ymon·
KJV: And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you:
AKJV: And when Paul was now about to open his mouth, Gallio said to the Jews, If it were a matter of wrong or wicked lewdness, O you Jews, reason would that I should bear with you:
ASV: But when Paul was about to open his mouth, Gallio said unto the Jews, If indeed it were a matter of wrong or of wicked villany, O ye Jews, reason would that I should bear with you:
YLT: and Paul being about to open his mouth, Gallio said unto the Jews, `If, indeed, then, it was anything unrighteous, or an act of wicked profligacy, O Jews, according to reason I had borne with you,
Commentary WitnessActs 18:14Quoted commentary witness
Commentary Witness
Acts 18:14
Verse 14 Paul was now about to open his mouth - He was about to enter on his defense; but Gallio, perceiving that the prosecution was through envy and malice, would not put Paul to any farther trouble, but determined the matter as follows. If it were a matter of wrong - Αδικημα, Of injustice; any thing contrary to the rights of the subject. Or wicked lewdness - Ῥᾳδιουργημα πονηρον, Destructive mischief. (See the note on Act 13:10, where the word is explained.) Something by which the subject is grievously wronged; were it any crime against society or against the state. Reason would that I should bear with you - Κατα λογον αν ηνεσχομην ὑμων, According to reason, or the merit of the case, I should patiently hear you.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 13:10
Named authorities or texts detected in the witness
- Gallio
Exposition: Acts 18:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:15
Greek
εἰ δὲ ⸀ζητήματά ἐστιν περὶ λόγου καὶ ὀνομάτων καὶ νόμου τοῦ καθʼ ὑμᾶς, ὄψεσθε αὐτοί· ⸀κριτὴς ἐγὼ τούτων οὐ βούλομαι εἶναι.ei de zetemata estin peri logoy kai onomaton kai nomoy toy kath ymas, opsesthe aytoi· krites ego toyton oy boylomai einai.
KJV: But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters.
AKJV: But if it be a question of words and names, and of your law, look you to it; for I will be no judge of such matters.
ASV: but if they are questions about words and names and your own law, look to it yourselves; I am not minded to be a judge of these matters.
YLT: but if it is a question concerning words and names, and of your law, look ye yourselves to it , for a judge of these things I do not wish to be,'
Commentary WitnessActs 18:15Quoted commentary witness
Commentary Witness
Acts 18:15
Verse 15 But if it be a question of words - Περι λογου, Concerning doctrine and names - whether the person called Jesus be the person you call the Messiah. And of your law - any particular nicety, concerning that law which is peculiar to yourselves: Look ye to it - settle the business among yourselves; the Roman government does not meddle with such matters, and I will not take upon me to - decide in a case that does not concern my office. As if he had said: "The Roman laws give religious liberty to Jews and Greeks; but, if controversies arise among you on these subjects, decide them among yourselves, or dispute about them as much as you please." A better answer could not be given by man; and it was highly becoming the acknowledged meekness, gentleness, and benevolence of this amiable man. He concluded that the state had no right to control any man's religious opinion; that was between the object of his worship and his own conscience; and therefore he was not authorized to intermeddle with subjects of this nature, which the law left to every man's private judgment. Had all the rulers of the people in every country acted as this sensible and benevolent Roman, laws against liberty of conscience, concerning religious persecution, would not be found to be, as they not are, blots and disgraces on the statute books of almost all the civilized nations of Europe.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:15
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Messiah
- Greeks
- Roman
- Europe
Exposition: Acts 18:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:16
Greek
καὶ ἀπήλασεν αὐτοὺς ἀπὸ τοῦ βήματος.kai apelasen aytoys apo toy bematos.
KJV: And he drave them from the judgment seat.
AKJV: And he drove them from the judgment seat.
ASV: And he drove them from the judgment-seat.
YLT: and he drave them from the tribunal;
Commentary WitnessActs 18:16Quoted commentary witness
Commentary Witness
Acts 18:16
Verse 16 And he drave them from the judgment seat - He saw that their accusation was both frivolous and vexatious, and he ordered them to depart, and the assembly to disperse. The word απηλασεν, which we translate he drave, does not signify here any act of violence on the part of Gallio or the Roman officers, but simply an authoritative dismission.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:16
Source lane
Apologetics Bible source bundle
Exposition: Acts 18:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he drave them from the judgment seat.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:17
Greek
ἐπιλαβόμενοι δὲ ⸀πάντες Σωσθένην τὸν ἀρχισυνάγωγον ἔτυπτον ἔμπροσθεν τοῦ βήματος· καὶ οὐδὲν τούτων τῷ Γαλλίωνι ⸀ἔμελεν.epilabomenoi de pantes Sosthenen ton archisynagogon etypton emprosthen toy bematos· kai oyden toyton to Gallioni emelen.
KJV: Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.
AKJV: Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things. ¶
ASV: And they all laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of these things.
YLT: and all the Greeks having taken Sosthenes, the chief man of the synagogue, were beating him before the tribunal, and not even for these things was Gallio caring.
Commentary WitnessActs 18:17Quoted commentary witness
Commentary Witness
Acts 18:17
Verse 17 Then all the Greeks took Sosthenes - As this man is termed the chief ruler of the synagogue, it is probable that he had lately succeeded Crispus in that office; see Act 18:8; and that he was known either to have embraced Christianity, or to have favored the cause of St. Paul. He is supposed to be the same person whom St. Paul associates with himself in the first epistle to the Corinthians, 1Cor 1:1. Crispus might have been removed from his presidency in the synagogue as soon as the Jews found he had embraced Christianity, and Sosthenes appointed in his place. And, as he seems to have speedily embraced the same doctrine, the Jews would be the more enraged, and their malice be directed strongly against him, when they found that the proconsul would not support them in their opposition to Paul. But why should the Greeks beat Sosthenes? I have in the above note proceeded on the supposition that this outrage was committed by the Jews; and my reason for it is this: Οἱ Ἑλληνες, the Greeks, is omitted by AB, two of the oldest and most authentic MSS. in the world: they are omitted also by the Coptic and Vulgate, Chrysostom, and Bede. Instead of Οἱ Ἑλληνες, three MSS., one of the eleventh, and two of the thirteenth century, have Ιουδαιοι, the Jews; and it is much more likely that the Jews beat one of their own rulers, through envy at his conversion, than that the Greeks should do so; unless we allow, which is very probable, (if Ἑλληνες, Greeks, be the true reading), that these Hellenes were Jews, born in a Greek country, and speaking the Greek language. And Gallio cared for none of those things - Και ουδεν τουτων τῳ Γαλλιωνι εμελεν. And Gallio did not concern himself, did not intermeddle with any of these things. As he found that it was a business that concerned their own religion, and that the contention was among themselves, and that they were abusing one of their own sect only, he did not choose to interfere. He, like the rest of the Romans, considered the Jews a most despicable people, and worthy of no regard; and their present conduct had no tendency to cause him to form a different opinion of them from that which he and his countrymen had previously entertained. It is not very likely, however, that Gallio saw this outrage; for, though it was before the judgment seat, it probably did not take place till Gallio had left the court; and, though he might be told of it, he left the matter to the lictors, and would not interfere. The conduct of Gallio has been, in this case, greatly censured; and I think with manifest injustice. In the business brought before his tribunal, no man could have followed a more prudent or equitable course. His whole conduct showed that it was his opinion, that the civil magistrate had nothing to do with religious opinions or the concerns of conscience, in matters where the safety of the state was not implicated. He therefore refused to make the subject a matter of legal discussion. Nay, he went much farther; he would not even interfere to prevent either the Jews or the apostles from making proselytes. Though the complaint against the apostles was, that they were teaching men to worship God contrary to the law; see the note on Act 18:15, yet, even in this case, he did not think it right to exert the secular power to restrain the free discussion and teaching of matters which concerned the rights of conscience in things pertaining to the worship of the gods. As to his not preventing the tumult which took place, we may say, if he did see it, which is not quite evident, that he well knew that this could rise to no serious amount; and the lictors, and other minor officers, were there in sufficient force to prevent any serious riot, and it was their business to see that the public peace was not broken, besides, as a heathen, he might have no objection to permit this people to pursue a line of conduct by which they were sure to bring themselves and their religion into contempt. These wicked Jews could not disprove the apostle's doctrine, either by argument or Scripture; and they had recourse to manual logic, which was an indisputable proof of the badness of their own cause, and the strength of that of their opponents. But in consequence of this conduct Gallio has been represented as a man perfectly careless and unconcerned about religion in general; and therefore has been considered as a proper type or representative of even professed Christians, who are not decided in their religious opinions or conduct. As a heathen, Gallio certainly was careless about both Judaism and Christianity. The latter he had probably never heard of but by the cause now before his judgment seat; and, from any thing he could see of the other, through the medium of its professors, he certainly could entertain no favorable opinion of it: therefore in neither case was he to blame. But the words, cared for none of those things, are both misunderstood and misapplied: we have already seen that they only mean that he would not intermeddle in a controversy which did not belong to his province and sufficient reasons have been alleged why he should act as he did. It is granted that many preachers take this for a text, and preach useful sermons for the conviction of the undecided and lukewarm; and it is to be deplored that there are so many undecided and careless people in the world, and especially in reference to what concerns their eternal interests. But is it not to be lamented, also, that there should be preachers of God's holy word who attempt to explain passages of Scripture which they do not understand? For he who preaches on Gallio cared for none of those things, in the way in which the passage has, through mismanagement, been popularly understood, either does not understand it, or he wilfully perverts the meaning.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 18:8
- 1Cor 1:1
- Act 18:15
Named authorities or texts detected in the witness
- Vulgate
- Christianity
- St
- Paul
- Corinthians
- And
- Jews
- Greeks
- Chrysostom
- Bede
- He
- Romans
- Nay
- Scripture
- Christians
Exposition: Acts 18:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:18
Greek
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.O de Paylos eti prosmeinas emeras ikanas tois adelphois apotaxamenos exeplei eis ten Syrian, kai syn ayto Priskilla kai Akylas, keiramenos en Kegchreais ten kephalen, eichen gar eychen.
KJV: And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow.
AKJV: And Paul after this tarried there yet a good while, and then took his leave of the brothers, and sailed there into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow.
ASV: And Paul, having tarried after this yet many days, took his leave of the brethren, and sailed thence for Syria, and with him Priscilla and Aquila: having shorn his head in Cenchreæ; for he had a vow.
YLT: And Paul having remained yet a good many days, having taken leave of the brethren, was sailing to Syria--and with him are Priscilla and Aquilas--having shorn his head in Cenchera, for he had a vow;
Commentary WitnessActs 18:18Quoted commentary witness
Commentary Witness
Acts 18:18
Verse 18 And Paul - tarried there yet a good while - The persecuting Jews plainly saw, from the manner in which the proconsul had conducted this business, that they could have no hope of raising a state persecution against the apostles; and the laws provided so amply for the personal safety of every Roman citizen that then were afraid to proceed any farther in their violence. It would not be unknown that Paul was possessed of the right of Roman citizenship; and therefore his person was sacred as long as he did nothing contrary to the laws. It is probable that at this time Paul stayed, on the whole, as Corinth, about two years. Having shorn his head in Cenchrea - But who was it that shore his head? Paul or Aquila? Some think the latter, who had bound himself by the Nazarite vow, probably before he became a Christian; and, being under that vow, his conscience would not permit him to disregard it. There is nothing in the text that absolutely obliges us to understand this action as belonging to St. Paul. It seems to have been the act of Aquila alone; and therefore both Paul and Priscilla are mentioned before Aquila; and it is natural to refer the vow to the latter. Yet there are certainly some weighty reasons why the vow should be referred to St. Paul, and not to Aquila; and interpreters are greatly divided on the subject. Chrysostom, Isidore of Seville, Grotius, Hammond, Zegerus, Erasmus, Baronius, Pearce, Wesley, and others, refer the vow to Aquila. - Jerome, Augustin, Bede, Calmet, Dodd, Rosenmuller, and others, refer it to St. Paul. Each party has its strong reasons - the matter is doubtful - the bare letter of the text determines nothing: yet I cannot help leaning to the latter opinion. Perhaps it was from feeling the difficulty of deciding which was under the vow that the Ethiopic and two Latin versions, instead of κειραμενος, having shaved, in the singular, appear to have read κειραμενοι, they shaved; and thus put both Paul and Aquila under the vow. Cenchrea. This was a port on the east side of the isthmus of Corinth, opposite to the Lecheum, which was the other port on the west. And it is likely that it was at Cenchrea that St. Paul took shipping for Syria, as it would be more convenient her him, and a shorter passage to embark at Cenchrea, in order to go by the Aegean Sea to Syria, than to embark at the Lecheum, and sail down into the Mediterranean. This isthmus is generally described now as dividing the Gulf of Lepanto, on the west, from the Gulf of Engia, or Eginaon, on the east.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:18
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Pearce
- Corinth
- Christian
- St
- Paul
- Aquila
- Chrysostom
- Seville
- Grotius
- Hammond
- Zegerus
- Erasmus
- Baronius
- Wesley
- Jerome
- Augustin
- Bede
- Calmet
- Dodd
- Rosenmuller
- Cenchrea
- Lecheum
- Syria
- Mediterranean
- Lepanto
- Engia
- Eginaon
Exposition: Acts 18:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:19
Greek
⸀κατήντησαν δὲ εἰς Ἔφεσον, κἀκείνους κατέλιπεν αὐτοῦ, αὐτὸς δὲ εἰσελθὼν εἰς τὴν συναγωγὴν ⸀διελέξατο τοῖς Ἰουδαίοις.katentesan de eis Epheson, kakeinoys katelipen aytoy, aytos de eiselthon eis ten synagogen dielexato tois Ioydaiois.
KJV: And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.
AKJV: And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.
ASV: And they came to Ephesus, and he left them there: but he himself entered into the synagogue, and reasoned with the Jews.
YLT: and he came down to Ephesus, and did leave them there, and he himself having entered into the synagogue did reason with the Jews:
Commentary WitnessActs 18:19Quoted commentary witness
Commentary Witness
Acts 18:19
Verse 19 He came to Ephesus - Where it appears he spent but one Sabbath. It is supposed that Paul left Aquila and Priscilla at this place, and that he went on alone to Jerusalem; for it is certain they were at Ephesus when Apollos arrived there. See Act 18:24, Act 18:26. Ephesus was at the time in which St. Paul visited it, one of the most flourishing cities of Asia Minor. It was situated in that part anciently called Ionia, but now Natolia. It abounded with the most eminent orators, philosophers, etc., in the world; and was adorned with the most splendid buildings. Here was that famous temple of Diana, reputed one of the seven wonders of the world. This city is now under the dominion of the Turks, and is in a state of almost entire ruin. The temple of Minerva, which had long served as a Christian church, is now so completely ruined that its site cannot be easily determined; though some ruins of the walls are still standing, with five or six marble columns, forty feet in length, and seven in diameter, all of one piece. It still has a good harbour, and is about forty miles from Smyrna. In Chandler's Travels in Asia Minor, some curious information is given concerning this once eminent city. His account concludes thus: "The Ephesians are now a few Greek peasants, living in extreme wretchedness, dependence, and insensibility: the representative of an illustrious people, and inhabiting the wrecks of their greatness: some beneath the vaults of the Stadium, once the crowded scene of their diversions; and some live by the abrupt precipice, in the sepulchres which received the ashes of their ancestors. Such are the present citizens of Ephesus; and such is the condition to which that renowned city has been gradually reduced. Its streets are obscured and overgrown; a herd of goats was driven to it for shelter from the sun at noon; and a noisy flight of crows from the quarries seemed to insult its silence. We heard the partridge call in the area of the theater, and of the Stadium. The glorious pomp of its heathen worship is no longer remembered; and Christianity, which was there nursed by apostles, and fostered by general councils, until it increased to fullness of stature, barely lingers on, in an existence hardly visible." Travels in Asia Minor, p. 130. Reader! This city was once the capital of Asia Minor; and its ruins alone prove that it has existed: and it was one of those seven Churches to which a letter was expressly dictated by Jesus Christ himself! Ephesus is properly no more! and the Church of Ephesus is blotted put of the map of Christianity! Be silent and adore.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 18:24
- Act 18:26
Named authorities or texts detected in the witness
- Philo
- Jesus
- Sabbath
- Jerusalem
- St
- Asia Minor
- Ionia
- Natolia
- Diana
- Turks
- Minerva
- Smyrna
- Stadium
- Ephesus
- Christianity
Exposition: Acts 18:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:20
Greek
ἐρωτώντων δὲ αὐτῶν ἐπὶ πλείονα χρόνον ⸀μεῖναι οὐκ ἐπένευσεν,erotonton de ayton epi pleiona chronon meinai oyk epeneysen,
KJV: When they desired him to tarry longer time with them, he consented not;
AKJV: When they desired him to tarry longer time with them, he consented not;
ASV: And when they asked him to abide a longer time, he consented not;
YLT: and they having requested him to remain a longer time with them, he did not consent,
Commentary Witness (Generated)Acts 18:20Generated editorial synthesis
Commentary Witness (Generated)
Acts 18:20
Acts 18:20 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'When they desired him to tarry longer time with them, he consented not;'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Acts 18:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Acts 18:20
Exposition: Acts 18:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'When they desired him to tarry longer time with them, he consented not;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:21
Greek
⸂ἀλλὰ ἀποταξάμενος καὶ⸃ ⸀εἰπών· ⸀Πάλιν ἀνακάμψω πρὸς ὑμᾶς τοῦ θεοῦ θέλοντος ἀνήχθη ἀπὸ τῆς Ἐφέσου,alla apotaxamenos kai eipon· Palin anakampso pros ymas toy theoy thelontos anechthe apo tes Ephesoy,
KJV: But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.
AKJV: But bade them farewell, saying, I must by all means keep this feast that comes in Jerusalem: but I will return again to you, if God will. And he sailed from Ephesus.
ASV: but taking his leave of them, and saying, I will return again unto you if God will, he set sail from Ephesus.
YLT: but took leave of them, saying, `It behoveth me by all means the coming feast to keep at Jerusalem, and again I will return unto you--God willing.' And he sailed from Ephesus,
Commentary WitnessActs 18:21Quoted commentary witness
Commentary Witness
Acts 18:21
Verse 21 I must - keep this feast - Most likely the passover, at which he wished to attend for the purpose of seeing many of his friends, and having the most favorable opportunity to preach the Gospel to thousands who would attend at Jerusalem on that occasion. The whole of this clause, I must by all means keep this feast that cometh in Jerusalem, is wanting in ABE, six others; with the Coptic, Ethiopic, Armenian, and Vulgate. Griesbach leaves it in the text, with the mark of doubtfulness; and Professor White, in his Crisews, says, probabiliter delenda. Without this clause the verse will read thus: But he bade them farewell, saying, I will return again unto you, if God will. And this he did before the expiration of that same year, Act 19:1, and spent three years with them, Act 20:31, extending and establishing the Church at that place.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:21
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 19:1
- Act 20:31
Named authorities or texts detected in the witness
- Vulgate
- Jerusalem
- Coptic
- Ethiopic
- Armenian
- Professor White
- Crisews
Exposition: Acts 18:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:22
Greek
καὶ κατελθὼν εἰς Καισάρειαν, ἀναβὰς καὶ ἀσπασάμενος τὴν ἐκκλησίαν, κατέβη εἰς Ἀντιόχειαν,kai katelthon eis Kaisareian, anabas kai aspasamenos ten ekklesian, katebe eis Antiocheian,
KJV: And when he had landed at Cesarea, and gone up, and saluted the church, he went down to Antioch.
AKJV: And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch.
ASV: And when he had landed at Cæsarea, he went up and saluted the church, and went down to Antioch.
YLT: and having come down to Caesarea, having gone up, and having saluted the assembly, he went down to Antioch.
Commentary WitnessActs 18:22Quoted commentary witness
Commentary Witness
Acts 18:22
Verse 22 Landed at Caesarea - This must have been Caesarea in Palestine. Gone up - To Jerusalem, though the name is not mentioned: but this is a common form of speech in the evangelists, Jerusalem being always meant when this expression was used; for the word αναβαινω, to go up, is often used absolutely, to signify, to go to Jerusalem: e.g. Go ye Up unto this feast; I Go not Up yet, Joh 7:8. But when his brethren were Gone Up, then Went he also Up unto the feast, Joh 7:10. There were certain Greeks - that Came Up to worship, Joh 12:20. St. Paul himself uses a similar form of expression. There are yet but twelve days since I Went Up to Jerusalem, for to worship, Act 24:11. So all parts of England are spoken of as being below London: so we talk of going up to London; and people in London talk of going down to the country. Saluted the Church - That is, the Church at Jerusalem, called emphatically The Church, because it was the First Church - the Mother, or Apostolic Church; and from it all other Christian Churches proceeded: those in Galatia, Philippi, Thessalonica, Corinth, Ephesus, Rome, etc. Therefore, even this last was only a daughter Church, when in its purest state. Went down to Antioch - That is, Antioch in Syria, as the word is generally to be understood when without addition, so Caesarea is always to be understood Caesarea in Palestine, when without the addition of Philippi.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joh 7:8
- Joh 7:10
- Joh 12:20
- Act 24:11
Named authorities or texts detected in the witness
- Palestine
- To Jerusalem
- Jerusalem
- Gone Up
- St
- London
- The Church
- Mother
- Apostolic Church
- Galatia
- Philippi
- Thessalonica
- Corinth
- Ephesus
- Rome
- Therefore
- Church
- Syria
Exposition: Acts 18:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when he had landed at Cesarea, and gone up, and saluted the church, he went down to Antioch.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:23
Greek
καὶ ποιήσας χρόνον τινὰ ἐξῆλθεν, διερχόμενος καθεξῆς τὴν Γαλατικὴν χώραν καὶ Φρυγίαν, ⸀στηρίζων πάντας τοὺς μαθητάς.kai poiesas chronon tina exelthen, dierchomenos kathexes ten Galatiken choran kai Phrygian, sterizon pantas toys mathetas.
KJV: And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.
AKJV: And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples. ¶
ASV: And having spent some time there, he departed, and went through the region of Galatia, and Phrygia, in order, establishing all the disciples.
YLT: And having made some stay he went forth, going through in order the region of Galatia and Phrygia, strengthening all the disciples.
Commentary WitnessActs 18:23Quoted commentary witness
Commentary Witness
Acts 18:23
Verse 23 Went over all the country of Galatia and Phrygia - Both were provinces of Asia Minor: see on Act 2:10 (note). In order - Καθεξης, A word peculiar to St. Luke; see his Gospel, Luk 1:3; Luk 8:1; and his history of the Acts, Act 3:24; Act 11:4, and the place above; the only places where this word occurs in the New Testament. It properly signifies, in order, distinctly, particularly; from κατα, according to, and ἑξη, order, as opposed to confusion, indistinctness, etc. If St. Paul went up to Jerusalem at this time, which we are left to infer, for Luke has not expressed it, (Act 18:22), it was his fourth journey thither; and this is generally supposed to have been the twenty-first year after his conversion. His first journey is mentioned Act 9:26; his second, Act 11:30; his third, Act 15:4; and his fourth, Act 18:22, the place above.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 2:10
- Act 3:24
- Act 11:4
- Act 18:22
- Act 9:26
- Act 11:30
- Act 15:4
Named authorities or texts detected in the witness
- Asia Minor
- St
- Luke
- Gospel
- Acts
- New Testament
- If St
Exposition: Acts 18:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:24
Greek
Ἰουδαῖος δέ τις Ἀπολλῶς ὀνόματι, Ἀλεξανδρεὺς τῷ γένει, ἀνὴρ λόγιος, κατήντησεν εἰς Ἔφεσον, δυνατὸς ὢν ἐν ταῖς γραφαῖς.Ioydaios de tis Apollos onomati, Alexandreys to genei, aner logios, katentesen eis Epheson, dynatos on en tais graphais.
KJV: And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.
AKJV: And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.
ASV: Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus; and he was mighty in the scriptures.
YLT: And a certain Jew, Apollos by name, an Alexandrian by birth, a man of eloquence, being mighty in the Writings, came to Ephesus,
Commentary WitnessActs 18:24Quoted commentary witness
Commentary Witness
Acts 18:24
Verse 24 A certain Jew named Apollos - One MS., with the Coptic and Armenian, calls him Apelles; and the Codex Bezae, Apollonius. It is strange that we should find a Jew, not only with a Roman name, as Aquila, an eagle; but with the name of one of the false gods, as Apollos or Apollo in the text. Query: Whether the parents of this man were not originally Gentiles, but converted to Judaism after their son Apollo (for so we should write the word) had been born and named. Born at Alexandria - This was a celebrated city of Egypt, built by Alexander the Great, from whom it took its name. It was seated on the Mediterranean Sea, between the Lake Mareotis and the beautiful harbour formed by the Isle of Pharos, about twelve miles west of the Canopic branch of the Nile, in lat. 31. 10'. N. This city was built under the direction of Dinocrates, the celebrated architect of the temple of Diana at Ephesus. It was in this city that Ptolemy Soter founded the famous academy called the Museum, in which a society of learned men devoted themselves to philosophical studies. Some of the most celebrated schools of antiquity flourished here; and here was the Tower of Pharos, esteemed one of the seven wonders of the world. Alexandria was taken by the French, July 4, 1798, under the command of Bonaparte; and was surrendered to the English under General, now Lord, Hutchinson, in 1801. And, in consequence of the treaty of peace between France and England, it was restored to the Turks. Near this place was the celebrated obelisk, called Cleopatra's Needle; and the no less famous column, called Pompey's Pillar. This city exhibits but very slender remains of its ancient splendor. An eloquent man - Having strong rhetorical powers; highly cultivated, no doubt, in the Alexandrian schools. Mighty in the Scriptures - Thoroughly acquainted with the law and prophets; and well skilled in the Jewish method of interpreting them.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:24
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Philo
- Armenian
- Apelles
- Codex Bezae
- Apollonius
- Jew
- Aquila
- Query
- Gentiles
- Egypt
- Great
- Mediterranean Sea
- Pharos
- Nile
- Dinocrates
- Ephesus
- Museum
- French
- Bonaparte
- General
- Lord
- Hutchinson
- And
- England
- Turks
- Needle
- Pillar
Exposition: Acts 18:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:25
Greek
οὗτος ἦν κατηχημένος τὴν ὁδὸν τοῦ κυρίου, καὶ ζέων τῷ πνεύματι ἐλάλει καὶ ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ ⸀Ἰησοῦ, ἐπιστάμενος μόνον τὸ βάπτισμα Ἰωάννου.oytos en katechemenos ten odon toy kyrioy, kai zeon to pneymati elalei kai edidasken akribos ta peri toy Iesoy, epistamenos monon to baptisma Ioannoy.
KJV: This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.
AKJV: This man was instructed in the way of the Lord; and being fervent in the spirit, he spoke and taught diligently the things of the Lord, knowing only the baptism of John.
ASV: This man had been instructed in the way of the Lord; and being fervent in spirit, he spake and taught accurately the things concerning Jesus, knowing only the baptism of John:
YLT: this one was instructed in the way of the Lord, and being fervent in the Spirit, was speaking and teaching exactly the things about the Lord, knowing only the baptism of John;
Commentary WitnessActs 18:25Quoted commentary witness
Commentary Witness
Acts 18:25
Verse 25 This man was instructed in the way of the Lord - Κατηχημενος; He was catechized, initiated, in the way, the doctrine, of Jesus as the Christ. Being fervent in the spirit - Being full of zeal to propagate the truth of God, he taught diligently, ακριβως accurately, (so the word should be translated), the things of Christ as far as he could know them through the ministry of John the Baptist; for it appears he knew nothing more of Christ than what John preached. Some suppose we should read ουκ, not, before ακριβως, correctly, or accurately, because it is said that Aquila and Priscilla expounded the way of the Lord, ακριβεϚερον, more perfectly, rather more accurately; but of this emendation there is not the slightest necessity; for surely it is possible for a man to teach accurately what he knows; and it is possible that another, who possesses more information on the subject than the former, may teach him more accurately, or give him a larger portion of knowledge. Apollo knew the baptism of John; but he knew nothing farther of Jesus Christ than that baptism taught; but, as far as he knew, he taught accurately. Aquila and Priscilla were acquainted with the whole doctrine of the Gospel: the doctrine of Christ dying for our sins, and rising again for our justification; and in this they instructed Apollo; and this was more accurate information than what he had before received, through the medium of John's ministry.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:25
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Christ
- Baptist
- Lord
- John
- Gospel
- Apollo
Exposition: Acts 18:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:26
Greek
οὗτός τε ἤρξατο παρρησιάζεσθαι ἐν τῇ συναγωγῇ· ἀκούσαντες δὲ αὐτοῦ ⸂Πρίσκιλλα καὶ Ἀκύλας⸃ προσελάβοντο αὐτὸν καὶ ἀκριβέστερον αὐτῷ ἐξέθεντο τὴν ⸂ὁδὸν τοῦ θεοῦ⸃.oytos te erxato parresiazesthai en te synagoge· akoysantes de aytoy Priskilla kai Akylas proselabonto ayton kai akribesteron ayto exethento ten odon toy theoy.
KJV: And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.
AKJV: And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him to them, and expounded to him the way of God more perfectly.
ASV: and he began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him unto them, and expounded unto him the way of God more accurately.
YLT: this one also began to speak boldly in the synagogue, and Aquilas and Priscilla having heard of him, took him to them , and did more exactly expound to him the way of God,
Commentary WitnessActs 18:26Quoted commentary witness
Commentary Witness
Acts 18:26
Verse 26 They took him unto them - This eloquent man, and mighty in the Scriptures, who was even a public teacher, was not ashamed to be indebted to the instructions of a Christian woman, in matters that not only concerned his own salvation, but also the work of the ministry, in which he was engaged. It is disgraceful to a man to be ignorant, when he may acquire wisdom; but it is no disgrace to acquire wisdom from the meanest person or thing. The adage is good: Despise not advice, even of the meanest: the gaggling of geese preserved the Roman state.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:26
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Scriptures
Exposition: Acts 18:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:27
Greek
βουλομένου δὲ αὐτοῦ διελθεῖν εἰς τὴν Ἀχαΐαν προτρεψάμενοι οἱ ἀδελφοὶ ἔγραψαν τοῖς μαθηταῖς ἀποδέξασθαι αὐτόν· ὃς παραγενόμενος συνεβάλετο πολὺ τοῖς πεπιστευκόσιν διὰ τῆς χάριτος·boylomenoy de aytoy dielthein eis ten Achaian protrepsamenoi oi adelphoi egrapsan tois mathetais apodexasthai ayton· os paragenomenos synebaleto poly tois pepisteykosin dia tes charitos·
KJV: And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:
AKJV: And when he was disposed to pass into Achaia, the brothers wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:
ASV: And when he was minded to pass over into Achaia, the brethren encouraged him, and wrote to the disciples to receive him: and when he was come, he helped them much that had believed through grace;
YLT: and he being minded to go through into Achaia, the brethren wrote to the disciples, having exhorted them to receive him, who having come, did help them much who have believed through the grace,
Commentary WitnessActs 18:27Quoted commentary witness
Commentary Witness
Acts 18:27
Verse 27 When he was disposed to pass into Achaia - There is a very long and important addition here in the Codex Bezae, of which the following is a translation: But certain Corinthians, who sojourned at Ephesus, and heard him, entreated him to pass over with them to their own country. Then, when he had given his consent, the Ephesians wrote to the disciples at Corinth, that they should receive this man. Who, when he was come, etc. The same addition is found in the later Syriac, and in the Itala version in the Codex Bezae. Which had believed through grace - These words may either refer to Apollo, or to the people at Corinth. It was through grace that they had believed; and it was through grace that Apollo was enabled to help them much. The words δια της χαριτος, through grace, are wanting in the Codex Bezae, the later Syriac, the Vulgate, one copy of the Itala, and in some of the fathers. But this omission might have been the effect of carelessness in the writers of those copies from which the foregoing were taken: the words convey the same idea that is expressed by St. Paul, 1Cor 3:6 : Paul planted, and Apollos watered; but God gave the increase. Though this eminent man became the instrument of mightily helping the believers in Corinth, yet he was also the innocent cause of a sort of schism among them. For some, taken by his commanding eloquence, began to range themselves on his side, and prefer him to all other teachers. This evil St. Paul reprehends and corrects in his first epistle to the Corinthians. St. Jerome says that Apollo became bishop of Corinth.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:27
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 1Cor 3:6
Named authorities or texts detected in the witness
- Vulgate
- Codex Bezae
- Corinthians
- Ephesus
- Then
- Corinth
- Who
- Syriac
- Apollo
- Itala
- St
- Paul
Exposition: Acts 18:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Acts 18:28
Greek
εὐτόνως γὰρ τοῖς Ἰουδαίοις διακατηλέγχετο δημοσίᾳ ἐπιδεικνὺς διὰ τῶν γραφῶν εἶναι τὸν χριστὸν Ἰησοῦν.eytonos gar tois Ioydaiois diakatelegcheto demosia epideiknys dia ton graphon einai ton christon Iesoyn.
KJV: For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.
AKJV: For he mightily convinced the Jews, and that publicly, showing by the scriptures that Jesus was Christ.
ASV: for he powerfully confuted the Jews, and that publicly, showing by the scriptures that Jesus was the Christ.
YLT: for powerfully the Jews he was refuting publicly, shewing through the Writings Jesus to be the Christ.
Commentary WitnessActs 18:28Quoted commentary witness
Commentary Witness
Acts 18:28
Verse 28 He mightily convinced the Jews - Ευτονως διακατηλεγχετο; He vehemently confuted the Jews; and that publicly, not in private conferences, but in his public preaching: showing by the scriptures of the Old Testament, which the Jews received as divinely inspired, that Jesus, who had lately appeared among them, and whom they had crucified, was the Christ, the promised Messiah, and that there was salvation in none other; and that they must receive him as the Messiah, in order to escape the wrath to come. This they refused to do; and we know the consequence. Their city was sacked, their temple burnt, their whole civil and religious polity subverted, more than a million of themselves killed, and the rest scattered over the face of the earth. 1. The Christian religion did not hide itself in corners and obscure places at first, in order, privately, to get strength, before it dared to show itself publicly. Error, conscious of its weakness, and that its pretensions cannot bear examination, is obliged to observe such a cautious procedure. With what caution, circumspection, and privacy, did Mohammed propose his new religion! He formed a party by little and little, in the most private manner, before he ventured to exhibit his pretensions openly. Not so Christianity: it showed itself in the most public manner, not only in the teaching of Christ, but also in that of the apostles. Even after the crucifixion of our Lord, the apostles and believers went to the temple, the most public place; and in the most public manner taught and worked miracles. Jerusalem, the seat of the doctors, the judge of religion, was the first place in which, by the command of their Lord, the disciples preached Christ crucified. They were, therefore, not afraid to have their cause tried by the most rigid test of Scripture; and in the very place, too, where that Scripture was best understood. 2. When the same apostles. carried this Gospel to heathen countries, did they go to the villages, among the less informed or comparatively ignorant Greeks, in order to form a party, and shield themselves by getting the multitude on their side? No! They went to Caesarea, to Antioch, to Thessalonica, to Athens, to Corinth, to Ephesus; to the very places where learning flourished most, where sciences were best cultivated, where imposture was most likely to be detected, and where the secular power existed in the most despotic manner, and could at once have crushed them to nothing could they have been proved to be impostors, or had they not been under the immediate protection of Heaven! Hence it is evident that these holy men feared no rational investigation of their doctrines, for they taught them in the face of the most celebrated schools in the universe! 3. They preached Christ crucified in Jerusalem, where it was the most solemn interest of the Jews to disprove their doctrine, that they might exculpate themselves from the murder of Jesus Christ. They preached the same Christ, and the vanity of idolatry, in Athens, in Corinth, and in Ephesus, where idolatry existed in the plenitude of its power; and where all its interests required it to make the moat desperate and formidable stand against those innovators. What but the fullest confidence of the truth of what they preached, the fullest conviction of the Divinity of their doctrine, and the supernatural influence of God upon their souls, could ever have induced these men to preach Christ crucified, either at Jerusalem, or at Athens? I scruple not to assert that the bold, public manner in which the apostles preached the Gospel, among the Jews and Greeks, is a most incontestable proof of the conviction they had of its truth; and the success with which they were favored is a demonstration that what they preached as truth God proved to be the truth, by stretching forth his hand to heal, and causing signs and wonders to be wrought in the name of the holy child Jesus. This is an additional proof of the sincerity of the apostles, and of the truth of Christianity. If Paul and Peter, Barnabas and Silas, had not had the fullest persuasion that their doctrine was of God, they would never have ventured to propose it before the Sanhedrin in Jerusalem, the literati of Corinth, and the Stoics and inexorable judges of the Areopagus at Athens. 4. We may be surprised to find that, even among the Jews as well as the Gentiles, there were persons who used curious arts. Those were inexcusable; these were to be pitied. Blind as every man is by nature, yet he is conscious that without supernatural assistance he can neither secure the good he needs, nor avoid the evil he fears: therefore, he endeavors to associate to himself the influence of supernatural agents, in order to preserve him in safety, and make him happy. Thus forsaking and forgetting the fountain of living water, he hews out to himself cisterns that can hold no water. The existence of magical arts and incantations, whether real or pretended, prove the general belief of the existence of a spiritual world, and man's consciousness of his own weakness, and his need of supernatural help. When shall the eye be directed solely to Him from whom alone true help can come, by whom evil is banished, and happiness restored!
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:28
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Jews
- Old Testament
- Christ
- Messiah
- Error
- Christianity
- Lord
- Jerusalem
- Scripture
- Greeks
- Caesarea
- Antioch
- Thessalonica
- Athens
- Corinth
- Ephesus
- Jesus Christ
- Gospel
- Peter
- Silas
- Gentiles
Exposition: Acts 18:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
27
Generated editorial witnesses
1
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Act 18:1-3
- Act 18:4
- Act 18:5
- Act 18:6
- Act 18:7
- Act 18:8
- Act 18:9
- Act 18:10
- Act 18:11
- Act 18:12-17
- Act 18:18-20
- Act 18:21-23
- Act 18:24-28
- Acts 18:1
- Act 2:9
- Acts 18:2
- Act 22:3
- Act 20:34
- 1Cor 4:12
- 2Cor 9:8
- 2Cor 9:9
- 2Cor 11:9-12
- Acts 18:3
- Rom 16:5
- 1Cor 1:14-16
- Acts 18:4
- Act 17:13
- Act 4:4
- Act 16:6
- Act 16:32
- Act 17:11
- Acts 18:5
- Mat 10:14
- Neh 5:13
- Act 19:8
- Act 19:9
- Acts 18:6
- Acts 18:7
- Acts 18:8
- Act 2:3
- Acts 18:9
- Acts 18:10
- Acts 18:11
- Act 13:7
- Acts 18:12
- Acts 18:13
- Act 13:10
- Acts 18:14
- Acts 18:15
- Acts 18:16
- 1Cor 1:1
- Act 18:15
- Acts 18:17
- Acts 18:18
- Act 18:24
- Act 18:26
- Acts 18:19
- Acts 18:20
- Act 19:1
- Act 20:31
- Acts 18:21
- Joh 7:8
- Joh 7:10
- Joh 12:20
- Act 24:11
- Acts 18:22
- Act 2:10
- Act 3:24
- Act 11:4
- Act 18:22
- Act 9:26
- Act 11:30
- Act 15:4
- Acts 18:23
- Acts 18:24
- Acts 18:25
- Acts 18:26
- 1Cor 3:6
- Acts 18:27
- Acts 18:28
Named authorities or texts surfaced in commentary
- Jesus
- Paul
- Athens
- Corinth
- Priscilla
- Christ
- Gentiles
- Justus
- Crispus
- Achaia
- Syria
- Ephesus
- Caesarea
- Antioch
- Galatia
- Phrygia
- Athenians
- Attica
- Peloponnesus
- Cenchreae
- Aegean Sea
- Mummius
- Julius Caesar
- Greece
- Greeks
- Constantinople
- Corinthian Order
- Josephus
- Onkelos
- Jews
- Wolfius
- Bibl
- Hebr
- St
- Pontus
- Claudius
- Judaeos
- Chresto
- Rome
- Chrestus
- Ovid
- Pearce
- Bp
- Macedonia
- Gospel
- Messiah
- Scriptures
- Epenetus
- Caius
- Gaius
- Vulgate
- Berea
- Thessalonica
- Church
- Syriac
- Coptic
- Basil
- Chrysostom
- Timotheus
- Calmet
- Silas
- Satanae
- Wagenseil
- Shook My Lap
- Labor
- Emptied
- Nehemiah
- Heliodorus
- Alciphron
- Titus
- Titus Justus
- Corinthians
- Divine Providence
- Thessalonians
- Philo
- Pausanias
- Attic
- Achaeans
- Suetonius
- Dio Cassius
- Edit
- Reimari
- Lucius Annaeus Seneca
- Nero
- Gallio
- Marcus Annaeus Novatus
- Lucius Junius Gallio
- He
- Lucan
- Seneca
- Tacitus
- Annal
- De Ira
- Senec
- Praefat
- Natural
- Quaest
- Statius
- Sylvar
- Gallionem
- Jew
- Gentile
- Roman
- Europe
- Christianity
- And
- Bede
- Romans
- Nay
- Scripture
- Christians
- Christian
- Aquila
- Seville
- Grotius
- Hammond
- Zegerus
- Erasmus
- Baronius
- Wesley
- Jerome
- Augustin
- Dodd
- Rosenmuller
- Cenchrea
- Lecheum
- Mediterranean
- Lepanto
- Engia
- Eginaon
- Sabbath
- Jerusalem
- Asia Minor
- Ionia
- Natolia
- Diana
- Turks
- Minerva
- Smyrna
- Stadium
- Ethiopic
- Armenian
- Professor White
- Crisews
- Palestine
- To Jerusalem
- Gone Up
- London
- The Church
- Mother
- Apostolic Church
- Philippi
- Therefore
- Luke
- Acts
- New Testament
- If St
- Apelles
- Codex Bezae
- Apollonius
- Query
- Egypt
- Great
- Mediterranean Sea
- Pharos
- Nile
- Dinocrates
- Museum
- French
- Bonaparte
- General
- Lord
- Hutchinson
- England
- Needle
- Pillar
- Baptist
- John
- Apollo
- Then
- Who
- Itala
- Old Testament
- Error
- Jesus Christ
- Peter
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Isaiah
Rendered chapters 1–66 are mapped to the public reader path for Isaiah. Use this card to open chapter 1 and move directly into the study surface.
Jeremiah
Rendered chapters 1–52 are mapped to the public reader path for Jeremiah. Use this card to open chapter 1 and move directly into the study surface.
Lamentations
Rendered chapters 1–5 are mapped to the public reader path for Lamentations. Use this card to open chapter 1 and move directly into the study surface.
Ezekiel
Rendered chapters 1–48 are mapped to the public reader path for Ezekiel. Use this card to open chapter 1 and move directly into the study surface.
Daniel
Rendered chapters 1–12 are mapped to the public reader path for Daniel. Use this card to open chapter 1 and move directly into the study surface.
Hosea
Rendered chapters 1–14 are mapped to the public reader path for Hosea. Use this card to open chapter 1 and move directly into the study surface.
Joel
Rendered chapters 1–3 are mapped to the public reader path for Joel. Use this card to open chapter 1 and move directly into the study surface.
Amos
Rendered chapters 1–9 are mapped to the public reader path for Amos. Use this card to open chapter 1 and move directly into the study surface.
Obadiah
Rendered chapter 1 are mapped to the public reader path for Obadiah. Use this card to open chapter 1 and move directly into the study surface.
Jonah
Rendered chapters 1–4 are mapped to the public reader path for Jonah. Use this card to open chapter 1 and move directly into the study surface.
Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
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Commentary Witness
Acts 18:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Acts 18:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness