18:1 {To Corinth} (eis Korinthon). Mummius had captured and destroyed Corinth B.C. 146. It was restored by Julius Caesar B.C. 46 as a boom town and made a colony. It was now the capital of the province of Achaia and the chief commercial city of Greece with a cosmopolitan population. It was only fifty miles from Athens. The summit of Acrocorinthus was 1,800 feet high and the ports of Cenchreae and Lechaeum and the Isthmus across which ships were hauled gave it command of the trade routes between Asia and Rome. The temple of Aphrodite on the Acrocorinthus had a thousand consecrated prostitutes and the very name to Corinthianize meant immorality. Not the Parthenon with Athene faced Paul in Corinth, but a worse situation. Naturally many Jews were in such a mart of trade. Philippi, Thessalonica, Beroea, Athens, all had brought anxiety to Paul. What could he expect in licentious Corinth?

18:2 {Aquila} (Akulan). Luke calls him a Jew from Pontus, apparently not yet a disciple, though there were Jews from Pontus at the great Pentecost who were converted (2:9). Aquila who made the famous A.D. translation of the O.T. was also from Pontus. Paul "found" (heurōn, second aorist active participle of heuriskō) though we do not know how. Edersheim says that a Jewish guild always kept together whether in street or synagogue so that by this bond they probably met.
{Lately come from Italy} (prosphatōs elēluthota apo tēs Italias). Second perfect participle of erchomai. "Koinē" adverb, here only in the N.T., from adjective prosphatos (pro, sphaō or sphazō, to kill), lately slaughtered and so fresh or recent (Heb 10:20).
{With his wife Priscilla} (kai Priskillan gunaika autou). Diminutive of Priska (Ro 16:3; 1Co 16:19). Prisca is a name in the Acilian family and the Prisci was the name of another noble clan. Aquila may have been a freedman like many Jews in Rome. Her name comes before his in verses 18,26; Ro 16:3; 2Ti 4:9.
{Because Claudius had commanded} (dia to diatetachenai Klaudion). Perfect active articular infinitive of diatassō, old verb to dispose, arrange, here with accusative of general reference. Dia here is causal sense, "because of the having ordered as to Claudius." This was about A.D. 49, done, Suetonius says ("Claudius" C. 25), because "the Jews were in a state of constant tumult at the instigation of one Chrestus" (probably among the Jews about Christ so pronounced). At any rate Jews were unpopular in Rome for Tiberius had deported 4,000 to Sardinia. There were 20,000 Jews in Rome. Probably mainly those implicated in the riots actually left.

18:3 {Because he was of the same trade} (dia to homotechnon einai). Same construction with dia as above. Homotechnon is an old word (homos, technē), though here alone in N.T. Rabbi Judah says: "He that teacheth not his son a trade, doth the same as if he taught him to be a thief." So it was easy for Paul to find a home with these "tentmakers by trade" (skēnoipoioi tēi technēi). Late word from skēnē and poieō, here only in the N.T. They made portable tents of leather or of cloth of goat's hair. So Paul lived in this home with this noble man and his wife, all the more congenial if already Christians which they soon became at any rate. They worked as partners in the common trade. Paul worked for his support elsewhere, already in Thessalonica (1Th 2:9; 2Th 3:8) and later at Ephesus with Aquila and Priscilla (Ac 18:18,26; 20:34; 1Co 16:19). They moved again to Rome (Ro 16:3) and were evidently a couple of considerable wealth and generosity. It was a blessing to Paul to find himself with these people. So he "abode" (emenen, imperfect active) with them and "they wrought" (ērgazonto, imperfect middle), happy and busy during week days.

18:4 {He reasoned} (dielegeto). Imperfect middle, same form as in 17:17 about Paul's work in Athens, here only on the Sabbaths.
{Persuaded} (epeithen). Imperfect active, conative, he tried to persuade both Jews and Greeks (God-fearers who alone would come).

18:5 {Was constrained by the word} (suneicheto tōi logōi). This is undoubtedly the correct text and not tōi pneumati of the Textus Receptus, but suneicheto is in my opinion the direct middle imperfect indicative, not the imperfect passive as the translations have it (Robertson, "Grammar", p. 808). Paul held himself together or completely to the preaching instead of just on Sabbaths in the synagogue (verse 4). The coming of Silas and Timothy with the gifts from Macedonia (1Th 3:6; 2Co 11:9; Php 4:15) set Paul free from tent-making for a while so that he began to devote himself (inchoative imperfect) with fresh consecration to preaching. See the active in 2Co 5:14. He was now also assisted by Silas and Timothy (2Co 1:19).
{Testifying to the Jews that Jesus was the Christ} (diamarturomenos tois Ioudaiois einai ton Christon Iēsoun). Paul's witness everywhere (9:22; 17:3). This verb diamarturomenos occurs in 2:40 (which see) for Peter's earnest witness. Perhaps daily now in the synagogue he spoke to the Jews who came. Einai is the infinitive in indirect discourse (assertion) with the accusative of general reference. By ton Christon Paul means "the Messiah." His witness is to show to the Jews that Jesus of Nazareth is the Messiah.

18:6 {When they opposed themselves} (antitassomenōn autōn). Genitive absolute with present middle (direct middle again) of antitassō, old verb to range in battle array (tassō) face to face with or against (anti). In the N.T. only here and Ro 13:2; Jas 4:6; 1Pe 5:5. Paul's fresh activity roused the rabbis as at Antioch in Pisidia and at Thessalonica in concerted opposition and railing (blasphemy).
{He shook out his raiment} (ektinaxamenos ta himatia). First aorist middle of ektinassō, old verb, in the N.T. only here as in 13:51 (middle) and Mr 6:11; Mt 10:15 where active voice occurs of shaking out dust also. Vivid and dramatic picture here like that in Ne 5:13, "undoubtedly a very exasperating gesture" (Ramsay), but Paul was deeply stirred.
{Your blood be upon your own heads} (To haima humōn epi tēn kephalēn humōn). As in Eze 3:18f., 33:4,8f.; 2Sa 1:16. Not as a curse, but "a solemn disclaimer of responsibility" by Paul (Page) as in Ac 20:26. The Jews used this very phrase in assuming responsibility for the blood of Jesus (Mt 27:25). Cf. Mt 23:35.
{I am clean} (katharos egō). Pure from your blood. Repeats the claim made in previous sentence. Paul had done his duty.
{From henceforth} (apo tou nun). Turning point reached in Corinth. He will devote himself to the Gentiles, though Jews will be converted there also. Elsewhere as in Ephesus (19:1-10) and in Rome (Ac 28:23-28) Paul will preach also to Jews.

18:7 {Titus Justus} (Titou Ioustou). So Aleph E Vulgate, while B has Titiau Ioustou, while most MSS. have only Ioustou. Evidently a Roman citizen and not Titus, brother of Luke, of Ga 2:1. We had Barsabbas Justus (Ac 1:23) and Paul speaks of Jesus Justus (Co 4:11). The Titii were a famous family of potters in Corinth. This Roman was a God-fearer whose house "joined hard to the synagogue" (ēn sunomorousa tēi sunagōgēi). Periphrastic imperfect active of sunomoreō, a late (Byzantine) word, here only in the N.T., followed by the associative instrumental case, from sunomoros (sun, homoros from homos, joint, and horos, boundary) having joint boundaries, right next to. Whether Paul chose this location for his work because it was next to the synagogue, we do not know, but it caught the attendants at the synagogue worship. In Ephesus when Paul had to leave the synagogue he went to the school house of Tyrannus (19:9f.). The lines are being drawn between the Christians and the Jews, drawn by the Jews themselves.

18:8 {Crispus} (Krispos). Though a Jew and ruler of the synagogue (cf. 13:15), he had a Latin name. Paul baptized him (1Co 1:14) himself, perhaps because of his prominence, apparently letting Silas and Timothy baptize most of the converts (1Co 1:14-17). Probably he followed Paul to the house of Titus Justus. It looked like ruin for the synagogue.
{With all his house} (sun holōi tōi oikōi autou). Another household conversion, for Crispus "believed (episteusen) in the Lord with all his house."
{Hearing believed and were baptized} (akouontes episteuon kai ebaptizonto). Present active participle and imperfect indicatives active and passive, expressing repetition for the "many" others who kept coming to the Lord in Corinth. It was a continual revival after Silas and Timothy came and a great church was gathered here during the nearly two years that Paul laboured in Corinth (possibly A.D. 51 and 52).

18:9 {Be not afraid, but speak, and hold not thy peace} (Mē phobou, alla lalei kai mē siōpēsēis). Literally, "stop being afraid (mē with present middle imperative of phobeō), but go on speaking (present active imperative of laleō) and do not become silent (mē and first aorist active of siōpaō, ingressive aorist)." Evidently there were signs of a gathering storm before this vision and message from the Lord Jesus came to Paul one night. Paul knew only too well what Jewish hatred could do as he had learned it at Damascus, Jerusalem, Antioch in Pisidia, Iconium, Lystra, Derbe, Thessalonica, Beroea. He had clearly moments of doubt whether he had not better move on or become silent for a while in Corinth. Every pastor knows what it is to have such moods and moments. In 2Th 3:2 (written at this time) we catch Paul's dejection of spirits. He was like Elijah (1Ki 19:4) and Jeremiah (Jer 15:15ff.).

18:10 {Because I am with thee} (dioti egō eimi meta sou). Jesus had given this promise to all believers (Mt 28:20) and here he renews it to Paul. This promise changes Paul's whole outlook. Jesus had spoken to Paul before, on the way to Damascus (9:4), in Jerusalem (22:17f.), in Troas (16:9), in great crises of his life. He will hear him again (23:11; 27:23). Paul knows the voice of Jesus.
{No man shall set on thee to harm thee} (oudeis epithēsetai soi tou kakōsai se). Future direct middle indicative of epitithēmi, old and common verb, here in direct middle to lay or throw oneself upon, to attack. Jesus kept that promise in Corinth for Paul. Tou kakōsai is genitive articular infinitive of purpose of kakoō, to do harm to. Paul would now face all the rabbis without fear.
{I have much people} (laos estin moi polus). Dative of personal interest. "There is to me much people," not yet saved, but who will be if Paul holds on. There is the problem for every preacher and pastor, how to win the elect to Christ.

18:11 {A year and six months} (eniauton kai mēnas hex). Accusative of extent of time. How much time before this incident he had been there we do not know. He was in Corinth probably a couple of years in all. His work extended beyond the city (2Co 11:10) and there was a church in Cenchreae (Ro 16:1).

18:12 {When Gallio was proconsul of Achaia} (Galliōnos de anthupatou ontos tēs Achaias). Genitive absolute of present participle ontos. Brother of Seneca the Stoic (Nero's tutor) and uncle of Lucan the author of the Pharsalia. His original name was M. Annaeus Novatus till he was adopted by Gallio the rhetorician. The family was Spanish. Gallio was a man of culture and refinement and may have been chosen proconsul of Achaia for this reason. Statius calls him ""dulcis Gallio"." Seneca says of him: "Nemo enim mortalium uni tam dulcis quam hic omnibus" (No one of mortals is so pleasant to one person as he is to all). Luke alone among writers says that he was proconsul, but Seneca speaks of his being in Achaia where he caught fever, a corroboration of Luke. But now a whitish grey limestone inscription from the Hagios Elias quarries near Delphi (a letter of Claudius to Delphi) has been found which definitely names Gallio as proconsul of Achaia (authupatos tēs Achaias). The province of Achaia after various shifts (first senatorial, then imperial) back and forth with Macedonia, in A.D. 44 Claudius gave back to the Senate with proconsul as the title of the governor. It is amazing how Luke is confirmed whenever a new discovery is made. The discovery of this inscription has thrown light also on the date of Paul's work in Corinth as it says that Gallio came in the 26th acclamation of Claudius as Emperor in A.D. 51, that would definitely fix the time of Paul in Corinth as A.D. 50 and 51 (or 51 and 52). Deissmann has a full and able discussion of the whole matter in Appendix I to his "St. Paul".
{Rose up} (katepestēsan). Second aorist active of kat-eph-istēmi, intransitive, to take a stand against, a double compound verb found nowhere else. They took a stand (estēsan) against (kata, down on, epi, upon), they made a dash or rush at Paul as if they would stand it no longer.
{Before the judgment seat} (epi to bēma). See on ¯12:21. The proconsul was sitting in the basilica in the forum or agora. The Jews had probably heard of his reputation for moderation and sought to make an impression as they had on the praetors of Philippi by their rush (sunepestē, 16:22). The new proconsul was a good chance also (25:2). So for the second time Paul faces a Roman proconsul (Sergius Paulus, 13:7) though under very different circumstances.

18:13 {Contrary to the law} (para ton nomon). They did not accuse Paul of treason as in Thessalonica, perhaps Paul had been more careful in his language here. They bring the same charge here that the owners of the slave-girl brought in Philippi (16:21) Perhaps they fear to go too far with Gallio, for they are dealing with a Roman proconsul, not with the politarchs of Thessalonica. The Jewish religion was a "religio licita" and they were allowed to make proselytes, but not among Roman citizens. To prove that Paul was acting contrary to Roman law (for Jewish law had no standing with Gallio though the phrase has a double meaning) these Jews had to show that Paul was making converts in ways that violated the Roman regulations on that subject. The accusation as made did not show it nor did they produce any evidence to do it. The verb used anapeithei means to stir up by persuasion (old verb here only in the N.T.), a thing that he had a right to do.

18:14 {When Paul was about to open his mouth} (mellontos tou Paulou anoigein to stoma). Genitive absolute again. Before Paul could speak, Gallio cut in and ended the whole matter. According to their own statement Paul needed no defence.
{Wrong} (adikēma). "Injuria". Old word, a wrong done one. In N.T. only here, Ac 24:20; Re 18:5. Here it may mean a legal wrong to the state.
{Wicked villainy} (rhāidiourgēma). A crime, act of a criminal, from rhāidiourgos (rhāidios, easy, ergon, work), one who does a thing with ease, adroitly, a "slick citizen." {Reason would that I should bear with you} (kata logon an aneschomēn humōn). Literally, "according to reason I should have put up with you (or held myself back from you)." This condition is the second class (determined as unfulfilled) and means that the Jews had no case against Paul in a Roman court. The verb in the conclusion (aneschomēn) is second aorist middle indicative and means with the ablative humōn "I should have held myself back (direct middle) from you (ablative). The use of an makes the form of the condition plain.

18:15 {Questions} (zētēmata). Plural, contemptuous, "a parcel of questions" (Knowling).
{About words} (peri logou). Word, singular, talk, not deed or fact (ergon, factum).
{And names} (kai onomatōn). As to whether "Jesus" should also be called "Christ" or "Messiah." The Jews, Gallio knew, split hairs over words and names.
{And your own law} (kai nomou tou kath' humās) Literally, "And law that according to you." Gallio had not been caught in the trap set for him. What they had said concerned Jewish law, not Roman law at all.
{Look to it yourselves} (opsesthe autoi). The volitive future middle indicative of horaō often used (cf. Mt 27:4) where an imperative could be employed (Robertson, "Grammar", p. 874). The use of autoi (yourselves) turns it all over to them.
{I am not minded} (ou boulomai). I am not willing, I do not wish. An absolute refusal to allow a religious question to be brought before a Roman civil court. This decision of Gallio does not establish Christianity in preference to Judaism. It simply means that the case was plainly that Christianity was a form of Judaism and as such was not opposed to Roman law. This decision opened the door for Paul's preaching all over the Roman Empire. Later Paul himself argues (Ro 9-11) that in fact Christianity is the true, the spiritual Judaism.

18:16 {He drave them} (apēlasen autous). First aorist active indicative of apelaunō, old word, but here alone in the N.T. The Jews were stunned by this sudden blow from the mild proconsul and wanted to linger to argue the case further, but they had to go.

18:17 {They all laid hold on Sosthenes} (epilabomenoi pantes Sōsthenēn). See 16:19; 17:19 for the same form. Here is violent hostile reaction against their leader who had failed so miserably.
{Beat him} (etupton). Inchoative imperfect active, began to beat him, even if they could not beat Paul. Sosthenes succeeded Crispus (verse 8) when he went over to Paul. The beating did Sosthenes good for he too finally is a Christian (1Co 1:1), a co-worker with Paul whom he had sought to persecute.
{And Gallio cared for none of these things} (kai ouden toutōn tōi Galliōni emelen). Literally, "no one of these things was a care to Gallio." The usually impersonal verb (melei, emelen, imperfect active) here has the nominative as in Lu 10:40. These words have been often misunderstood as a description of Gallio's lack of interest in Christianity, a religious indifferentist. But that is quite beside the mark. Gallio looked the other way with a blind eye while Sosthenes got the beating which he richly deserved. That was a small detail for the police court, not for the proconsul's concern. Gallio shows up well in Luke's narrative as a clear headed judge who would not be led astray by Jewish subterfuges and with the courage to dismiss a mob.

18:18 {Having tarried after this yet many days} (eti prosmeinas hēmeras hikanas). First aorist (constative) active participle of prosmenō, old verb, to remain besides (pros as in 1Ti 1:3) and that idea is expressed also in eti (yet). The accusative is extent of time. On Luke's frequent use of hikanos see 8:11. It is not certain that this period of "considerable days" which followed the trial before Gallio is included in the year and six months of verse 11 or is in addition to it which is most likely. Vindicated as Paul was, there was no reason for haste in leaving, though he usually left after such a crisis was passed. {Took his leave} (apotaxamenos). First aorist middle (direct), old verb, to separate oneself, to bid farewell (Vulgate "valefacio"), as in verse 21; Mr 6:46.
{Sailed thence} (exeplei). Imperfect active of ekpleō, old and common verb, inchoative imperfect, started to sail. Only Priscilla and Aquila are mentioned as his companions though others may have been in the party.
{Having shorn his head} (keiramenos tēn kephalēn). First aorist middle (causative) of keirō, old verb to shear (sheep) and the hair as also in 1Co 11:6. The participle is masculine and so cannot refer to Priscilla. Aquila comes next to the participle, but since mention of Priscilla and Aquila is parenthetical and the two other participles (prosmeinas, apotaxamenos) refer to Paul it seems clear that this one does also.
{For he had a vow} (eichen gar euchēn). Imperfect active showing the continuance of the vow up till this time in Cenchreae, the port of Corinth when it expired. It was not a Nazarite vow which could be absolved only in Jerusalem. It is possible that the hair was only polled or trimmed, cut shorter, not "shaved" (xuraō as in 21:24) for there is a distinction as both verbs are contrasted in 1Co 11:6 (keirāsthai ē xurāsthai). It is not clear what sort of a vow Paul had taken nor why he took it. It may have been a thank offering for the outcome at Corinth (Hackett). Paul as a Jew kept up his observance of the ceremonial law, but refused to impose it on the Gentiles.

18:19 {Came} (katēntēsan). Came down, as usual in speaking of coming to land (16:1).
{To Ephesus} (eis Epheson). This great city on the Cayster, the capital of the Province of Asia, the home of the worship of Diana (Artemis) with a wonderful temple, Paul at last had reached, though forbidden to come on the way out on this tour (16:6). Here Paul will spend three years after his return from Jerusalem.
{He left them there} (kakeinous katelipen autou). That is, Priscilla and Aquila he left (second aorist active indicative) here (autou). But Luke mentions the departure by way of anticipation before he actually went away (verse 21).
{But he himself} (autos de). Paul again the leading person in the narrative. On this occasion he may have gone alone into the synagogue.
{He reasoned} (dielexato). Luke's favourite word for Paul's synagogue discourses (17:2,17; 18:4 which see) as also 19:8,9.

18:20 {When they asked him} (erōtōntōn autōn). Genitive absolute of present participle of erōtaō, old verb to ask a question, common in "Koinē" to make a request as here.
{He consented not} (ouk epeneusen). First aorist active indicative of epineuō, old verb to express approval by a nod, only here in the N.T.

18:21 {I shall return} (anakampsō). Future active indicative of anakamptō, old verb to bend back, turn back (Mt 2:2).
{If God will} (tou theou thelontos). Genitive absolute of present active participle. This expression (ean with subjunctive) occurs also in 1Co 4:19; 16:7; Jas 4:15. Such phrases were common among Jews, Greeks, and Romans, and are today. It is simply a recognition that we are in God's hands. The Textus Receptus has here a sentence not in the best MSS.: "I must by all means keep this feast that cometh in Jerusalem." This addition by D and other documents may have been due to a desire to give a reason for the language in verse 22 about "going up" to Jerusalem. Whether Paul said it or not, it was in the spring when he made this journey with a company of pilgrims probably going to the feast of Pentecost in Jerusalem. We know that later Paul did try to reach Jerusalem for Pentecost (20:16) and succeeded. As the ship was leaving, Paul had to go, but with the hope of returning soon to Ephesus as he did.

18:22 {He went up and saluted the church} (anabas kai aspasamenos tēn ekklēsian). The language could refer to the church in Caesarea where Paul had just landed, except for several things. The going up (anabas, second aorist active participle of anabainō) is the common way of speaking of going to Jerusalem which was up from every direction save from Hebron. It was the capital of Palestine as people in England today speaking of going up to London. Besides "he went down to Antioch" (katebē eis Antiocheian, second aorist active indicative of katabainō) which language suits better leaving Jerusalem than Caesarea. Moreover, there was no special reason for this trip to Caesarea, but to Jerusalem it was different. Here Paul saluted the church in the fourth of his five visits after his conversion (9:26; 11:30; 15:4; 18:22; 21:17). The apostles may or may not have been in the city, but Paul had friends in Jerusalem now. Apparently he did not tarry long, but returned to Antioch to make a report of his second mission tour as he had done at the close of the first when he and Barnabas came back (14:26-28). He had started on this tour with Silas and had picked up Timothy and Luke, but came back alone. He had a great story to tell.

18:23 {Having spent some time} (poiēsas chronon tina). Literally, having done some time. How long we do not know, probably not long. There are those who place the visit of Peter here to which Paul alludes in Ga 2:11ff. and which we have located while Paul was here the last time (Ac 15:35).
{He departed} (exēlthen). Thus simply and alone Paul began the third mission tour without a Barnabas or a Silas.
{Went through} (dierchomenos). Present middle participle, going through.
{The region of Galatia and Phrygia} (ten Galatikēn chōran kai Phrygian). See on ¯Ac 16:6 for discussion of this phrase, here in reverse order, passing through the Galatic region and then Phrygia. Does Luke mean Lycaonia (Derbe and Lystra) and Phrygia (Iconium and Pisidian Antioch)? Or does he mean the route west through the old Galatia and the old Phrygia on west into Asia? The same conflict exists here over the South Galatian and the North Galatian theories. Phrygia is apparently distinguished from the Galatic region here. It is apparently A.D. 52 when Paul set out on this tour.
{In order} (kathexēs). In succession as in 11:4, though the names of the cities are not given. {Stablishing} (stērizōn). As he did in the second tour (15:41, epistērizōn, compound of this same verb) which see.

18:24 {Apollos} (Apollōs). Genitive -ō Attic second declension. Probably a contraction of Apollonios as D has it here.
{An Alexandrian} (Alexandreus). Alexander the Great founded this city B.C. 332 and placed a colony of Jews there which flourished greatly, one-third of the population at this time. There was a great university and library there. The Jewish-Alexandrian philosophy developed here of which Philo was the chief exponent who was still living. Apollos was undoubtedly a man of the schools and a man of parts.
{A learned man} (anēr logios). Or eloquent, as the word can mean either a man of words (like one "wordy," verbose) or a man of ideas, since logos was used either for reason or speech. Apollos was doubtless both learned (mighty in the Scriptures) and eloquent, though eloquence varies greatly in people's ideas.
{Mighty in the Scriptures} (dunatos ōn en tais graphais). Being powerful (dunatos verbal of dunamai and same root as dunamis, dynamite, dynamo) in the Scriptures (in the knowledge and the use of the Scriptures), as should be true of every preacher. There is no excuse for ignorance of the Scriptures on the part of preachers, the professed interpreters of the word of God. The last lecture made to the New Testament English class in Southern Baptist Theological Seminary by John A. Broadus was on this passage with a plea for his students to be mighty in the Scriptures. In Alexandria Clement of Alexandria and Origen taught in the Christian theological school.

18:25 {Had been instructed in the way of the Lord} (ēn katēchēmenos tēn hodon tou kuriou). Periphrastic past perfect passive of katēcheō, rare in the old Greek and not in the LXX from kata and ēcheō (ēchō, sound) as in Lu 1:4, to re-sound, to re-echo, to teach by repeated dinning into the ears as the Arabs do now, to teach orally by word of mouth (and ear). Here the accusative of the thing (the word) is retained in the passive like with didaskō, to teach (Robertson, "Grammar", p. 485). Being fervent in spirit (zeōn tōi pneumati). Boiling (from zeō, to boil, old and common verb, in N.T. only here and Ro 12:11) like boiling water or yeast. The Latin verb "ferveo" means to boil or ferment. Locative case after it.
{Taught carefully} (edidasken akribōs). Imperfect active, was teaching or inchoative, began teaching, accurately. He taught accurately what he knew, a fine gift for any preacher.
{Only the baptism of John} (monon to baptisma Iōanou). It was a {baptism of repentance} (marked by repentance) as Paul said (13:24; 19:4), as Peter said (2:38) and as the Gospels tell (Mr 1:4, etc.). That is to say, Apollos knew only what the Baptist knew when he died, but John had preached the coming of the Messiah, had baptized him, had identified him as the Son of God, had proclaimed the baptism of the Holy Spirit, but had not seen the Cross, the Resurrection of Jesus, nor the great Day of Pentecost.

18:26 {They took him unto them} (proselabonto). Second aorist middle (indirect) indicative of proslambanō, old verb, to their home and heart as companion (cf. the rabbis and the ruffians in 17:5). Probably for dinner after service.
{Expounded} (exethento). Second aorist (effective) middle indicative of ektithēmi seen already in 11:4, to set forth.
{More carefully} (akribesteron). Comparative adverb of akribōs. More accurately than he already knew. Instead of abusing the young and brilliant preacher for his ignorance they (particularly Priscilla) gave him the fuller story of the life and work of Jesus and of the apostolic period to fill up the gaps in his knowledge. It is a needed and delicate task, this thing of teaching gifted young ministers. They do not learn it all in schools. More of it comes from contact with men and women rich in grace and in the knowledge of God's ways. He was not rebaptized, but only received fuller information.

18:27 {Encouraged him} (protrepsamenoi). First aorist middle participle of protrepō, old verb, to urge forward, to push on, only here in the N.T. Since Apollos wanted (boulomenou autou, genitive absolute) to go into Achaia, the brethren (including others besides Priscilla and Aquila) wrote (egrapsan) a letter of introduction to the disciples in Corinth to receive him (apodexasthai auton), a nice letter of recommendation and a sincere one also. But Paul will refer to this very letter later (2Co 3:1) and observe that he himself needed no such letter of commendation. The Codex Bezae adds here that certain Corinthians who had come to Ephesus heard Apollos and begged him to cross over with them to Corinth. This may very well be the way that Apollos was led to go. Preachers often receive calls because visitors from other places hear them. Priscilla and Aquila were well known in Corinth and their approval would carry weight. But they did not urge Apollos to stay longer in Ephesus.
{Helped them much} (sunebaleto polu). Second aorist middle indicative of sunballō used in 17:18 for "dispute," old verb to throw together, in the N.T. always in the active save here in the middle (common in Greek writers) to put together, to help. {Through grace} (dia tēs charitos). This makes sense if taken with "believed," as Hackett does (cf. 13:48; 16:14) or with "helped" (1Co 3:10; 15:10; 2Co 1:12). Both are true as the references show.

18:28 {Powerfully} (eutonōs). Adverb from eutonos (eu, well, teinō, to stretch), well-strung, at full stretch. {Confuted} (diakatēlegcheto). Imperfect middle of the double compound verb dia-kat-elegchomai, to confute with rivalry in a contest, here alone. The old Greek has dielegchō, to convict of falsehood, but not this double compound which means to argue down to a finish. It is the imperfect tense and does not mean that Apollos convinced these rabbis, but he had the last word. {Publicly} (dēmosiāi). See 5:18; 16:37. In open meeting where all could see the victory of Apollos.
{Shewing} (epideiknus). Present active participle of epideiknumi, old verb to set forth so that all see.
{By the Scriptures} (dia tōn graphōn). In which Apollos was so "mighty" (verse 24) and the rabbis so weak for they knew the oral law better than the written (Mr 7:8-12). {That Jesus was the Christ} (einai ton Christon Iēsoun). Infinitive and the accusative in indirect assertion. Apollos proclaims the same message that Paul did everywhere (17:3). He had not yet met Paul, but he had been instructed by Priscilla and Aquila. He is in Corinth building on the foundation laid so well by Paul (1Co 3:4-17). Luke has here made a brief digression from the story of Paul, but it helps us understand Paul better There are those who think that Apollos wrote Hebrews, a guess that may be correct.