Acts 18 records Paul's eighteen-month ministry in Corinth, the commercial capital of the province of Achaia. Paul meets Aquila and Priscilla, Jewish tentmakers expelled from Rome by Emperor Claudius's edict, and works alongside them at their trade. He reasons in the synagogue each Sabbath. When Silas and Timothy arrive from Macedonia, Paul intensifies his preaching, declaring Jesus to be the Christ. Jewish opposition leads Paul to declare, 'Your blood is on your own heads; from now on I will go to the Gentiles.' He moves next door to the house of Titius Justus, and Crispus, the synagogue ruler, believes. The Lord encourages Paul in a night vision: 'Do not be afraid; keep speaking, for I have many people in this city.' Paul remains a year and a half. Jewish opponents bring Paul before the proconsul Gallio, who dismisses the case as a Jewish internal matter. The chapter ends with Paul's departure through Cenchreae, a brief stop in Ephesus, and his return to Antioch, before Apollos is introduced in Ephesus.
What Makes This Chapter Remarkable
The Gallio episode is one of the most historically significant passages in Acts. An inscription found at Delphi dates Gallio's proconsulship to approximately AD 51-52, providing the single most important fixed point for Pauline chronology. Gallio's refusal to adjudicate religious disputes effectively establishes a Roman legal precedent that Christianity is a legitimate religio licita within Judaism. The Lord's night vision to Paul (vv. 9-10) contains the remarkable promise 'I have many people in this city' (laos moi polys en te polei taute) — God claims a people in Corinth before they have yet believed.
Translation Friction
Claudius's expulsion of Jews from Rome (v. 2) is independently attested by Suetonius (Claudius 25.4), who mentions disturbances 'at the instigation of Chrestus' — likely a garbled reference to disputes about Christ within the Roman Jewish community. The dating is typically placed around AD 49. Paul's vow at Cenchreae (v. 18) — shaving his head — is likely a Nazirite vow (Numbers 6), showing that Paul continued to practice Jewish customs voluntarily. The introduction of Apollos (vv. 24-28) raises questions about the diversity of early Christian teaching — he knew only 'the baptism of John' until Priscilla and Aquila instructed him.
Connections
Paul's Corinthian ministry produces the congregation to which he later writes 1 and 2 Corinthians. Aquila and Priscilla reappear in Romans 16:3-5, 1 Corinthians 16:19, and 2 Timothy 4:19. Apollos becomes a significant figure in the Corinthian church (1 Corinthians 1:12, 3:4-6). The tentmaking detail connects to Paul's principle of financial self-support (1 Thessalonians 2:9, 1 Corinthians 9:1-18). Gallio's legal ruling anticipates the broader question of Christianity's status under Roman law.
KJV After these things Paul departed from Athens, and came to Corinth;
Notes & Key Terms
Translator Notes
Corinth, about 50 miles west of Athens, was the capital of the Roman province of Achaia and a major commercial center situated on the narrow isthmus connecting the Peloponnese to mainland Greece. Its two harbors (Cenchreae on the east, Lechaeum on the west) made it a crossroads of Mediterranean trade.
And he found a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. Paul went to see them,
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.
Notes & Key Terms
Translator Notes
Aquila was originally from Pontus (a region on the southern coast of the Black Sea). The expulsion under Claudius (dia to diatetachenai Klaudion) is dated to approximately AD 49. Suetonius reports that Claudius expelled Jews from Rome because of disturbances 'impulsore Chresto' ('at the instigation of Chrestus'), likely garbling 'Christus' — suggesting that disputes about Jesus within the Roman synagogues led to public disorder.
On account of the fact that he was of the same craft, he abode with them, and wrought — for by their occupation they were tentmakers.
KJV And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.
Notes & Key Terms
Translator Notes
The word skenopoioi ('tentmakers') may refer specifically to making tents from leather or cilicium (a cloth from Cilicia, Paul's home province), or more broadly to leather-working. Paul's manual labor was both practical necessity and theological principle — he worked to avoid being a burden on the communities he served (cf. 1 Thessalonians 2:9, 2 Thessalonians 3:8).
He reasoned in the synagogue every Sabbath and tried to persuade Jews and Greeks.
KJV And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.
Notes & Key Terms
Translator Notes
The imperfect tense epeithen ('was persuading, tried to persuade') suggests an ongoing process rather than immediate results. Paul's weekly Sabbath teaching addresses the usual mixed audience of Jews and Greek God-fearers.
When Silas and Timothy arrived from Macedonia, Paul was occupied with the word, testifying to the Jews that the Christ was Jesus.
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.
Notes & Key Terms
Translator Notes
The arrival of Silas and Timothy (likely bringing financial support from the Philippians, cf. 2 Corinthians 11:9, Philippians 4:15) freed Paul from tentmaking to devote himself fully to preaching. The phrase syneicheto to logo ('was occupied with the word, was gripped by the word') suggests an intensification of his preaching ministry.
And when they opposed and reviled him, he shook out his garments and said to them, "Your blood be on your own heads! I am innocent. From now on I will go to the Gentiles."
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.
Notes & Key Terms
Translator Notes
Shaking out garments (ektinaxamenos ta himatia) is a variant of shaking off dust — a prophetic gesture of renunciation. The phrase 'your blood on your own heads' (to haima hymon epi ten kephalen hymon) echoes Ezekiel 33:1-6, where the watchman who warns is absolved of responsibility. 'I am innocent' (katharos ego, literally 'I am clean') declares Paul has fulfilled his obligation. This is the second declaration of turning to the Gentiles (cf. 13:46).
[TCR Cross-Reference] Quotes Ezekiel 33:1-6. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
He left there and went to the house of a man named Titius Justus, a worshiper of God, whose house was next door to the synagogue.
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.
Notes & Key Terms
Translator Notes
The move next door (synomorousa, 'sharing a wall with, adjacent to') to the synagogue is both provocative and strategic — Paul remains visible and accessible to synagogue attendees who might be interested. Titius Justus is a God-fearing Gentile whose Roman name (tria nomina) suggests Roman citizenship.
Crispus, the ruler of the synagogue, believed in the Lord, together with his entire household. And many of the Corinthians, hearing Paul, believed and were baptized.
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.
Notes & Key Terms
Translator Notes
The conversion of the synagogue ruler himself (archisunagogos) is a dramatic loss for the Jewish opposition. Paul personally baptized Crispus (1 Corinthians 1:14). The imperfect tenses episteuon kai ebaptizonto ('were believing and being baptized') describe an ongoing stream of conversions.
And the Lord said to Paul one night in a vision, "Do not be afraid, but go on speaking and do not be silent,
KJV Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:
Notes & Key Terms
Translator Notes
The Lord's night vision to Paul implies that Paul was experiencing fear — understandable given the pattern of persecution in every previous city. The triple command — 'do not be afraid' (me phobou), 'go on speaking' (lalei), 'do not be silent' (me siopeses) — addresses both emotional fear and the temptation to retreat from proclamation.
For I am with you, and no man will set on you to hurt you — for I have much those present in this city.
KJV For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.
Notes & Key Terms
Translator Notes
The promise 'I am with you' (ego eimi meta sou) echoes God's assurances to patriarchs and prophets (Genesis 26:24, Jeremiah 1:8). The promise 'I have many people in this city' (laos moi polys en te polei taute) is theologically striking — God claims a 'people' (laos, the covenant term) in Corinth who have not yet come to faith. Their future conversion is so certain that God speaks of them as already his.
[TCR Cross-Reference] This verse quotes Genesis 26:24 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
[TCR Cross-Reference] This verse quotes Jeremiah 1:8 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
And he stayed a year and six months, teaching the word of God among them.
KJV And he continued there a year and six months, teaching the word of God among them.
Notes & Key Terms
Translator Notes
Eighteen months is one of the longest stays recorded in Acts (comparable to his three years in Ephesus, 20:31). This extended ministry allowed the Corinthian church to develop roots. It was during this period that Paul likely wrote 1 and 2 Thessalonians.
But when Gallio was proconsul of Achaia, the Jews made a united attack on Paul and brought him before the tribunal,
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,
Notes & Key Terms
Translator Notes
Gallio (Lucius Junius Gallio Annaeanus) was the brother of the philosopher Seneca. An inscription at Delphi dates his proconsulship to approximately AD 51-52, making this the most important chronological anchor for Pauline studies. The bema ('tribunal, judgment seat') in Corinth has been archaeologically identified — a large raised platform in the agora.
Indeed, declaring, This fellow persuadeth men to worship God contrary to the law.
KJV Saying, This fellow persuadeth men to worship God contrary to the law.
Notes & Key Terms
Translator Notes
The charge is ambiguous: 'contrary to the law' (para ton nomon) could mean contrary to Jewish law or contrary to Roman law. The accusers likely intend both — Paul's teaching violates Jewish interpretation and promotes an unauthorized religio. The vagueness of the charge proves to be its undoing.
But when Paul was about to open his mouth, Gallio said to the Jews, "If it were a matter of wrongdoing or vicious crime, O Jews, I would have reason to accept your complaint.
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:
Notes & Key Terms
Translator Notes
Gallio interrupts before Paul can even speak — he needs no defense because the case has no merit. Gallio distinguishes between adikema ('wrongdoing,' a civil or criminal offense) and rhaidiourgema poneron ('vicious crime, wicked fraud') — matters a Roman magistrate would adjudicate.
But since it is a matter of questions about words and names and your own law, see to it yourselves. I refuse to be a judge of these things."
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.
Notes & Key Terms
Translator Notes
Gallio classifies the dispute as an internal Jewish matter involving 'words and names and your own law' (peri logou kai onomaton kai nomou tou kath hymas). This is a landmark ruling: a Roman proconsul formally declares that the debate about Jesus is a Jewish theological question, not a Roman legal matter. The decision effectively protects Christian missionaries from prosecution on religious grounds.
Acts 18:16
καὶ ἀπήλασεν αὐτοὺς ἀπὸ τοῦ βήματος.
And he drove them from the tribunal.
KJV And he drave them from the judgment seat.
Notes & Key Terms
Translator Notes
The verb apelasen ('drove away, expelled') indicates a forceful dismissal — Gallio has no patience for what he views as a trivial religious squabble wasting his court's time.
And they all seized Sosthenes, the ruler of the synagogue, and beat him in front of the tribunal. But Gallio paid no attention to any of this.
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.
Notes & Key Terms
Translator Notes
Sosthenes, who succeeded Crispus as synagogue ruler, becomes the victim of the crowd's frustration. Whether 'they all' (pantes) refers to Greeks expressing anti-Jewish sentiment or to Jews punishing Sosthenes for failing to prosecute successfully is debated. The same Sosthenes may later have become a believer (1 Corinthians 1:1). Gallio's indifference (ouden touton to Gallioni emelen) demonstrates the Roman attitude toward Jewish disputes.
After this, Paul stayed many days longer and then took leave of the brothers and set sail for Syria, accompanied by Priscilla and Aquila. At Cenchreae he had cut his hair, for he was under a vow.
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.
Notes & Key Terms
Translator Notes
Cenchreae was Corinth's eastern port on the Saronic Gulf. Paul's vow (euchen) that involved cutting his hair is almost certainly a Nazirite vow (Numbers 6:1-21), demonstrating that Paul continued to observe Jewish practices voluntarily while teaching that they were not required for salvation. Priscilla is named before Aquila here and in several other passages, possibly indicating her prominence in the partnership.
[TCR Cross-Reference] References Numbers 6:1-21 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
They arrived at Ephesus, and he left them there. He himself went into the synagogue and reasoned with the Jews.
KJV And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.
Notes & Key Terms
Translator Notes
Paul leaves Aquila and Priscilla in Ephesus — they will prepare the ground for his later extended ministry there (19:1-41). His brief synagogue visit is a preliminary contact. Ephesus, the largest city in the Roman province of Asia, will become Paul's longest single base of operations.
However, bade them farewell and stated, I must by all means keep this feast that comes in Jerusalem — but I will return again to you, if God will. Then he sailed from Ephesus.
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.
Notes & Key Terms
Translator Notes
The conditional 'if God wills' (tou theou thelontos) expresses Paul's submission to divine direction. Some manuscripts add 'I must by all means keep the coming feast in Jerusalem,' but the SBLGNT omits this addition. Paul's promise to return is fulfilled in 19:1.
When he had landed at Caesarea, he went up and greeted the church, and then went down to Antioch.
KJV And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch.
Notes & Key Terms
Translator Notes
The phrase 'went up' (anabas) without naming Jerusalem almost certainly means Paul visited the Jerusalem church — one always 'goes up' to Jerusalem. 'Went down' (katebe) to Antioch completes the second missionary journey's circuit, returning to the sending church. Luke compresses the entire conclusion of the journey into a single verse.
After spending some time there, he departed and went from place to place through the region of Galatia and Phrygia, strengthening all the disciples.
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.
Notes & Key Terms
Translator Notes
This verse marks the beginning of the third missionary journey. The familiar pattern of strengthening (episterizon) existing churches continues. The Galatian and Phrygian churches are those founded during the first and second journeys.
Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. He was an eloquent man, competent in the Scriptures.
KJV And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.
Notes & Key Terms
Translator Notes
Apollos is introduced with impressive credentials: Alexandrian origin (Alexandria was the intellectual capital of the Hellenistic world, home to the great library and to Philo), logos ('eloquent, learned'), and dynatos en tais graphais ('powerful in the Scriptures'). He becomes an important figure in the early church (1 Corinthians 1:12, 3:4-6, Titus 3:13).
He had been instructed in the way of the Lord. And being fervent in spirit, he spoke and taught accurately the things concerning Jesus, though he knew only the baptism of John.
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.
Notes & Key Terms
Translator Notes
Apollos's knowledge was genuine but incomplete — he knew about Jesus but only within the framework of John's baptism, which pointed to the coming Messiah without knowledge of Pentecost and the Spirit. The phrase zeon to pneumati ('fervent in spirit') may refer to the Holy Spirit or to his own zealous disposition. His teaching was akribos ('accurately') as far as it went.
He began to speak boldly in the synagogue, but when Priscilla and Aquila heard him, they took him aside and explained the way of God to him more accurately.
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.
Notes & Key Terms
Translator Notes
Priscilla is named first — again suggesting her leadership role in the instruction. They do not correct Apollos publicly but take him aside privately (proselabonto auton, 'took him to themselves'), showing both tact and love. They explain God's way akribesterion ('more accurately, more precisely') — completing what was incomplete in his understanding.
When he wished to cross to Achaia, the brothers encouraged him and wrote to the disciples to welcome him. When he arrived, he greatly helped those who through grace had believed,
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:
Notes & Key Terms
Translator Notes
The Ephesian church provides Apollos with a letter of recommendation for the Corinthian church — an early example of inter-church communication and credentials. The phrase 'through grace' (dia tes charitos) can modify either 'those who had believed through grace' or 'he helped through grace those who had believed.' Both readings are theologically valid.
Since he powerfully demonstrated to the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.
KJV For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.
Notes & Key Terms
Translator Notes
The adverb eutonos ('powerfully, vigorously') and the verb diakatelencheto ('refuted thoroughly, argued down') describe Apollos's formidable debating ability. His strength was in public (demosia) scriptural demonstration — proving from the Old Testament that Jesus is the Messiah. His Alexandrian education and scriptural mastery made him an exceptionally effective advocate for the gospel.