Acts 18–19

Footnotes

1. 1 Grk “After these things.”
2. 2 Grk “he”; the referent (Paul) has been specified in the translation for clarity.
3. 3 Or “Paul left.”
4. 4 For location see ; ; ; .
5. 5 Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time. For location see ; ; ; .
6. 6 Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The word “there” is not in the Greek text but is implied.
7. 7 Grk “finding.” The participle εὑρών (heurōn) has been translated as a finite verb due to requirements of contemporary English style.
8. 8 On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3–4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.
9. 9 Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.
10. 10 Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41–54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).
11. 11 Or “to leave.”
12. 12 For location see .
13. 13 Or “went to.”
14. 14 The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs (ἔμενεν, emenen, and ἠργάζετο, ērgazeto) it relates (by implication) to both of them.
15. 15 On the term translated “tentmakers,” see σκνηοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).
16. 16 This is a parenthetical note by the author.
17. 17 Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:4. As G. Schrenk ( 2:94–95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
18. 18 See the note on synagogue in .
19. 19 Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeithen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.
20. 20 Grk “came down.”
21. 21 Macedonia was the Roman province of Macedonia in Greece.
22. 22 συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5 … in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneicheto) has been translated as an ingressive imperfect (“became wholly absorbed …”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.
23. 23 διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath) … W. and inf. foll. Ac 18:5.”
24. 24 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” See the note on Christ in .
25. 25 The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
26. 26 The participle βλασφημούντων (blasphēmountōn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.
27. 27 Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxamenos) has been translated as a finite verb due to requirements of contemporary English style. He protested by shaking out his clothes. A symbolic action of protest, similar but not identical to the practice of shaking the dust off one’s feet (see Acts 13:51). The two symbolic actions are related, however, since what is shaken off here is the dust raised by the feet and settling in the clothes. The meaning is, “I am done with you! You are accountable to God.”
28. 28 Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6–21; Matt 23:35; 27:25).
29. 29 Or “innocent.” καθαρός 3.a has “guiltless Ac 18:6.”
30. 30 Grk “he”; the referent (Paul) has been specified in the translation for clarity.
31. 31 Grk “Then leaving from there he went.” The participle μεταβάς (metabas) has been translated as a finite verb due to requirements of contemporary English style.
32. 32 Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.
33. 33 Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, 6:732–34, 743–44. Here yet another Gentile is presented as responsive to Paul’s message in Acts.
34. 34 That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (archisunagōgos) refers to the “leader/president of a synagogue” (so and L&N 53.93).
35. 35 Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.
36. 36 Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9–16 and 16:9–10 for other accounts of visions.
37. 37 νύξ 1.c has “W. prep. ἐν ν. at night, in the night … Ac 18:9.”
38. 38 The present imperative here (with negation) is used (as it normally is) of a general condition ( §335).
39. 39 ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.
40. 40 Or “injure.”
41. 41 The word “there” is not in the Greek text, but is implied.
42. 42 See ἐν 1.d. However, it is also possible that ἐν (en) followed by the dative here stands for the ordinary dative (“to them”).
43. 43 Gallio was proconsul of Achaia from a.d. 51–52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, e.d., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July–October a.d. 51.
44. 44 The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
45. 45 Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).
46. 46 Grk “with one accord.”
47. 47 Although βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” ; “tribunal,” ), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time. The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city. So this was a very public event.
48. 48 Or “inciting.”
49. 49 Grk “worship God contrary to.” παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.
50. 50 Grk “about to open his mouth” (an idiom).
51. 51 ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy … a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”
52. 52 According to ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”
53. 53 Grk “accepting your complaint, O Jews.”
54. 54 Or “dispute.”
55. 55 Grk “see to it” (an idiom).
56. 56 Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.
57. 57 Grk “driven away,” but this could result in a misunderstanding in English (“driven” as in a cart or wagon?). “Forced away” conveys the idea; Gallio rejected their complaint. In contemporary English terminology the case was “thrown out of court.” The verb ἀπήλασεν (apēlasen) has been translated as a causative since Gallio probably did not perform this action in person, but ordered his aides or officers to remove the plaintiffs.
58. 58 See the note on the term judgment seat in .
59. 59 That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (archisunagōgos) refers to the “leader/president of a synagogue” (so and L&N 53.93). See the note on synagogue in .
60. 60 The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.
61. 61 See the note on the term judgment seat in .
62. 62 L&N 25.223 has “ ‘none of these things were of any concern to Gallio’ Ac 18:17.” Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.
63. 63 The participle προσμείνας (prosmeinas) is taken temporally.
64. 64 For location see ; ; ; .
65. 65 Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxamenos) has been translated as a finite verb due to requirements of contemporary English style.
66. 66 Grk “Syria, and with him.”
67. 67 See the note on Aquila in .
68. 68 Or “Aquila, who.” The relationship of the participle κειράμενος (keiramenos) is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun Ἀκύλας (Akulas) and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.
69. 69 The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).
70. 70 That is, “before he sailed from Cenchrea.” Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.
71. 71 He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the ( Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.
72. 72 Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea. For location see ; ; ; .
73. 73 Grk “he”; the referent (Paul) has been specified in the translation for clarity.
74. 74 Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
75. 75 Grk “going”; the participle εἰσελθών (eiselthōn) has been translated as a finite verb due to requirements of contemporary English style.
76. 76 See the note on synagogue in .
77. 77 Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:19. As G. Schrenk ( 2:94–95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
78. 78 He would not consent. Paul probably refused because he wanted to reach Jerusalem for the festival season before the seas became impassable during the winter.
79. 79 Or “but took leave of.”
80. 80 Grk “and saying”; the participle εἰπών (eipōn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.
81. 81 Or “will return.”
82. 82 The participle θέλοντος (thelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.
83. 83 A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.
84. 84 κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’ … εἴς τι at someth. a harbor Ac 18:22; 21:3; 27:5.”
85. 85 Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in . This was a sea voyage of 620 mi (990 km). For location see ; ; ; ; ; ; ; .
86. 86 Grk “going up and greeting.” The participles ἀναβάς (anabas) and ἀσπασάμενος (aspasamenos) are translated as finite verbs due to requirements of contemporary English style.
87. 87 The words “at Jerusalem” are not in the Greek text, but are implied by the participle ἀναβάς (anabas). The expression “go up” refers almost exclusively to the direction of Jerusalem, while the corresponding “go down” (κατέβη, katebē) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem. For the location of Jerusalem see ; ; ; ; ; ; ; ; .
88. 88 Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km). For location see ; ; ; .
89. 89 Grk “Having spent”; the participle ποιήσας (poiēsas) is taken temporally.
90. 90 Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.
91. 91 Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.
92. 92 For location see ; ; ; .
93. 93 Or “was a learned man.” In this verse λόγιος (logios) can refer to someone who was an attractive and convincing speaker, a rhetorician (L&N 33.32), or it can refer to the person who has acquired a large part of the intellectual heritage of a given culture (“learned” or “cultured,” L&N 27.20, see also λόγιος which lists both meanings as possible here). The description of Apollos’ fervent speaking in the following verses, as well as implications from 1 Cor 1–4, where Paul apparently compares his style and speaking ability with that of Apollos, suggests that eloquent speaking ability or formal rhetorical skill are in view here. This clause has been moved from its order in the Greek text (Grk “a certain Jew named Apollos, a native of Alexandria, an eloquent speaker, arrived in Ephesus, who was powerful in the scriptures”) and paired with the last element (“powerful in the scriptures”) due to the demands of clarity and contemporary English style.
94. 94 Grk “powerful.” δυνατός 1.b has “in the Scriptures = well-versed 18:24.”
95. 95 Or “had been taught.”
96. 96 Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; ζέω).
97. 97 Grk “the things.”
98. 98 Grk “knowing”; the participle ἐπιστάμενος (epistamenos) has been translated as a concessive adverbial participle.
99. 99 Or “boldly.” This is a frequent term in Acts (9:27–28; 13:46; 14:3; 19:8; 26:26).
100. 100 See the note on synagogue in .
101. 101 Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in .
102. 102 προσλαμβάνω 3 has “take aside, mid. τινά someone … So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”
103. 103 Grk “he”; the referent (Apollos) has been specified in the translation for clarity.
104. 104 To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.
105. 105 Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protrepsamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.
106. 106 The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
107. 107 Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.
108. 108 Or “vehemently.” εὐτόνως has “vigorously, vehemently … εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”
109. 109 L&N 33.442 translates the phrase τοῖς Ἰουδαίοις διακατηλέγχετο δημοσίᾳ (tois Ioudaiois diakatēlencheto dēmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dēmosios) see 2.
110. 110 Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5). See the note on Christ in .
111. 111 Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton christon) has the article, a further indication that it should be regarded as subject of the infinitive.
112. 1 Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
113. 2 For location see ; ; ; .
114. 3 Or “interior.”
115. 4 ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”
116. 5 For location see ; ; ; .
117. 6 Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
118. 7 The word “there” is not in the Greek text but is implied.
119. 8 The participle πιστεύσαντες (pisteusantes) is taken temporally.
120. 9 Grk “they [said] to him” (the word “said” is implied in the Greek text).
121. 10 This use of ἀλλά (alla) is ascensive and involves an ellipsis ( ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15–18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.
122. 11 Grk “he”; the referent (Paul) has been specified in the translation for clarity.
123. 12 Grk “they said.”
124. 13 These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).
125. 14 Or “laid.”
126. 15 The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.
127. 16 The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.
128. 17 The imperfect verb ἐπροφήτευον (eprophēteuon) has been translated as an ingressive imperfect.
129. 18 This is a parenthetical note by the author.
130. 19 Grk “he”; the referent (Paul) has been specified in the translation for clarity.
131. 20 Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselthōn) has been translated as a finite verb due to requirements of contemporary English style.
132. 21 See the note on synagogue in .
133. 22 Or “boldly.”
134. 23 Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk ( 2:94–95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
135. 24 Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomenos and peithōn) can be understood as a hendiadys (so , ), thus, “addressing them persuasively.”
136. 25 To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.
137. 26 ὡς 8.b lists this use as a temporal conjunction.
138. 27 Or “some became hardened.” See σκληρύνω b and Acts 7:51–53.
139. 28 Or “speaking evil of.” κακολογέω has “speak evil of, revile, insult … τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”
140. 29 The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25–26; 19:23; 22:4; 24:14, 22).
141. 30 Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.
142. 31 The words “with him” are not in the Greek text, but are implied.
143. 32 Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk ( 2:94–95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
144. 33 ῥμέρα 2.c has “every day” for this phrase in this verse.
145. 34 The “lecture hall” was a place where teachers and pupils met. The term is a NT ( σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”
146. 35 Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia. The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.
147. 36 The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
148. 37 τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”
149. 38 Or “skin” (the outer surface of the body).
150. 39 Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see σουδάριον) while the “aprons” might be material worn by workmen ( σιμικίνθιον).
151. 40 The words “of them” are not in the Greek text, but are implied.
152. 41 Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (perierchomenōn) has been translated as “itinerant.”
153. 42 Grk “to name the name.”
154. 43 Grk “who had.” Here ἔχω (echō) is used of demon possession, a common usage according to ἔχω 7.a.α.
155. 44 The expression I sternly warn you means “I charge you as under oath.”
156. 45 Grk “a certain Sceva.”
157. 46 Within the sequence of the narrative, this amounts to a parenthetical note by the author.
158. 47 Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
159. 48 Grk “Jesus I know about.” Here Ἰησοῦν (Iēsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.
160. 49 ἐπίσταμαι 2 has “know, be acquainted with τινά … τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginōskō).
161. 50 But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.
162. 51 Grk “in whom the evil spirit was.”
163. 52 Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (ephalomenos) has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπʼ αὐτούς ‘the man jumped on them’ Ac 19:16.”
164. 53 Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusas) has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.
165. 54 ἰσχύω 3 has “win out, prevail … κατά τινος over, against someone Ac 19:16.”
166. 55 For location see ; ; ; .
167. 56 Grk “fell on.” ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone … Ac 19:17.”
168. 57 Or “exalted.”
169. 58 Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.
170. 59 Or “confessing and disclosing their deeds.” ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτοʼν make their deeds known Ac 19:18.” Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.
171. 60 ἱκανός 4.a has “many, quite a few” for ἱκανοί (hikanoi) in this verse.
172. 61 On this term see περίεργος 2.
173. 62 Or “scrolls.”
174. 63 Or “burned them up publicly.” L&N 14.66 has “ ‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”
175. 64 Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
176. 65 Or “fifty thousand silver drachmas” (about $10,000 US dollars). ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26–27).
177. 66 The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
178. 67 The imperfect verb ηὔξανεν (ēuxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (ischuen).
179. 68 The word of the Lord … to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.
180. 69 Grk “all these things had been fulfilled.”
181. 70 Grk “Paul purposed in [his] spirit” (an idiom). According to τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι inf. foll. Paul resolved 19:21.”
182. 71 For location see ; ; ; ; ; ; ; ; .
183. 72 Macedonia was the Roman province of Macedonia in Greece.
184. 73 Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.
185. 74 Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through … saying”), the participle εἰπών (eipōn) has been translated as a finite verb and a new sentence begun here in the translation.
186. 75 This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights. For location see .
187. 76 The aorist participle ἀποστείλας (aposteilas) has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epeschen).
188. 77 Grk “two of those who ministered to him.”
189. 78 Macedonia was the Roman province of Macedonia in Greece.
190. 79 Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
191. 80 Grk “There happened at that time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Instead the verb “took place” has been supplied in the translation.
192. 81 κατά B.2.a, “in definite indications of time … Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then … Ac 12:1; 19:23.”
193. 82 Grk “no little disturbance” (an idiom; see τάραχος 2).
194. 83 The Way refers to the Christian movement (Christianity).
195. 84 ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24 … but here, near ἱερόν vs. 27 … ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”
196. 85 Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
197. 86 Grk “brought not a little business” (an idiom).
198. 87 A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20–21; 17:6–7; 18:13.
199. 88 Grk “gathering.” The participle συναθροίσας (sunathroisas) has been translated as a finite verb due to requirements of contemporary English style.
200. 89 Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.
201. 90 Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.
202. 91 Another possible meaning is “that this business is an easy way for us to earn a living.”
203. 92 Grk “persuading.” The participle πείσας (peisas) has been translated as a finite verb due to requirements of contemporary English style.
204. 93 Or “misled.”
205. 94 ἱκανός 3.a has “of pers. ὄχλος a large crowd … Ac 11:24, 26; 19:26.”
206. 95 For location see ; ; ; .
207. 96 Grk “Asia”; see the note on this word in v. .
208. 97 The participle λέγων (legōn) has been regarded as indicating instrumentality.
209. 98 The words “at all” are not in the Greek text but are implied. Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22–31.
210. 99 Or “come under public criticism.” ἀπελεγμός has “come into disrepute Ac 19:27.”
211. 100 Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
212. 101 λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing … Ac 19:27.”
213. 102 Grk “Asia”; see the note on this word in v. .
214. 103 Or “her magnificence.” καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “ ‘and to have her greatness done away with’ Ac 19:27.” Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.
215. 104 Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
216. 105 Grk “And hearing.” The participle ἀκούσαντες (akousantes) has been taken temporally.
217. 106 Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).
218. 107 Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.
219. 108 Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
220. 109 Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
221. 110 L&N 39.43 has “ ‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” σύγχυσις has “confusion, tumult.”
222. 111 Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
223. 112 To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.
224. 113 Grk “to the theater with one accord.”
225. 114 Or “enter the crowd.” According to δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly … εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”
226. 115 Grk “Asiarchs” (high-ranking officials of the province of Asia).
227. 116 Grk “sending”; the participle πέμψαντες (pempsantes) has been translated as a finite verb due to requirements of contemporary English style.
228. 117 The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
229. 118 δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’) … Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.
230. 119 Or “had assembled.”
231. 120 Or “Some of the crowd gave instructions to.”
232. 121 The words “it was about” are not in the Greek text but are implied; Ἀλέξανδρον (Alexandron) is taken to be an accusative of general reference.
233. 122 προβάλλω 1 has “to cause to come forward, put forward … τινά someone … push someone forward to speak in the theater … Ac 19:33.”
234. 123 Or “motioning.”
235. 124 The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.
236. 125 Or “before the crowd.” According to δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly … ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”
237. 126 Grk “But recognizing.” The participle ἐπιγνόντες (epignontes) has been translated as a finite verb due to requirements of contemporary English style.
238. 127 Grk “[they shouted] with one voice from all of them” (an idiom).
239. 128 Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).
240. 129 They all shouted … for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.
241. 130 Or “clerk.” The “scribe” (γραμματεύς, grammateus) was the keeper of the city’s records.
242. 131 This is a generic use of ἄνθρωπος (anthrōpos).
243. 132 See νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.
244. 133 Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
245. 134 Or “from the sky” (the same Greek word means both “heaven” and “sky”). The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.
246. 135 Grk “these things.”
247. 136 The genitive absolute construction with the participle ὄντων (ontōn) has been translated as a causal adverbial participle. On the term translated “indisputable” see ἀναντίρρητος which has “not to be contradicted, undeniable.”
248. 137 Grk “it is necessary that you be quiet.”
249. 138 L&N 88.98 has “pertaining to impetuous and reckless behavior—‘reckless, impetuous.’ … ‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.
250. 139 Or perhaps, “desecrators of temples.”
251. 140 Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.
252. 141 λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone … 19:38.”
253. 142 L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”
254. 143 The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.
255. 144 Or “anything more than this.”