Acts 19–20

Footnotes

1. 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.
2. 2 For location see ; ; ; .
3. 3 Or “interior.”
4. 4 ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”
5. 5 For location see ; ; ; .
6. 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.
7. 7 The word “there” is not in the Greek text but is implied.
8. 8 The participle πιστεύσαντες (pisteusantes) is taken temporally.
9. 9 Grk “they [said] to him” (the word “said” is implied in the Greek text).
10. 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.
11. 11 Grk “he”; the referent (Paul) has been specified in the translation for clarity.
12. 12 Grk “they said.”
13. 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).
14. 14 Or “laid.”
15. 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.
16. 16 The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.
17. 17 The imperfect verb ἐπροφήτευον (eprophēteuon) has been translated as an ingressive imperfect.
18. 18 This is a parenthetical note by the author.
19. 19 Grk “he”; the referent (Paul) has been specified in the translation for clarity.
20. 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.
21. 21 See the note on synagogue in .
22. 22 Or “boldly.”
23. 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.
24. 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.”
25. 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.
26. 26 ὡς 8.b lists this use as a temporal conjunction.
27. 27 Or “some became hardened.” See σκληρύνω b and Acts 7:51–53.
28. 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.”
29. 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).
30. 30 Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.
31. 31 The words “with him” are not in the Greek text, but are implied.
32. 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.
33. 33 ῥμέρα 2.c has “every day” for this phrase in this verse.
34. 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.”
35. 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.
36. 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.
37. 37 τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”
38. 38 Or “skin” (the outer surface of the body).
39. 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).
40. 40 The words “of them” are not in the Greek text, but are implied.
41. 41 Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (perierchomenōn) has been translated as “itinerant.”
42. 42 Grk “to name the name.”
43. 43 Grk “who had.” Here ἔχω (echō) is used of demon possession, a common usage according to ἔχω 7.a.α.
44. 44 The expression I sternly warn you means “I charge you as under oath.”
45. 45 Grk “a certain Sceva.”
46. 46 Within the sequence of the narrative, this amounts to a parenthetical note by the author.
47. 47 Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
48. 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.
49. 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).
50. 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.
51. 51 Grk “in whom the evil spirit was.”
52. 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.”
53. 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.
54. 54 ἰσχύω 3 has “win out, prevail … κατά τινος over, against someone Ac 19:16.”
55. 55 For location see ; ; ; .
56. 56 Grk “fell on.” ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone … Ac 19:17.”
57. 57 Or “exalted.”
58. 58 Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.
59. 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.
60. 60 ἱκανός 4.a has “many, quite a few” for ἱκανοί (hikanoi) in this verse.
61. 61 On this term see περίεργος 2.
62. 62 Or “scrolls.”
63. 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.”
64. 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.
65. 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).
66. 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.
67. 67 The imperfect verb ηὔξανεν (ēuxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (ischuen).
68. 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.
69. 69 Grk “all these things had been fulfilled.”
70. 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.”
71. 71 For location see ; ; ; ; ; ; ; ; .
72. 72 Macedonia was the Roman province of Macedonia in Greece.
73. 73 Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.
74. 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.
75. 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 .
76. 76 The aorist participle ἀποστείλας (aposteilas) has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epeschen).
77. 77 Grk “two of those who ministered to him.”
78. 78 Macedonia was the Roman province of Macedonia in Greece.
79. 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.
80. 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.
81. 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.”
82. 82 Grk “no little disturbance” (an idiom; see τάραχος 2).
83. 83 The Way refers to the Christian movement (Christianity).
84. 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.”
85. 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.
86. 86 Grk “brought not a little business” (an idiom).
87. 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.
88. 88 Grk “gathering.” The participle συναθροίσας (sunathroisas) has been translated as a finite verb due to requirements of contemporary English style.
89. 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.
90. 90 Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.
91. 91 Another possible meaning is “that this business is an easy way for us to earn a living.”
92. 92 Grk “persuading.” The participle πείσας (peisas) has been translated as a finite verb due to requirements of contemporary English style.
93. 93 Or “misled.”
94. 94 ἱκανός 3.a has “of pers. ὄχλος a large crowd … Ac 11:24, 26; 19:26.”
95. 95 For location see ; ; ; .
96. 96 Grk “Asia”; see the note on this word in v. .
97. 97 The participle λέγων (legōn) has been regarded as indicating instrumentality.
98. 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.
99. 99 Or “come under public criticism.” ἀπελεγμός has “come into disrepute Ac 19:27.”
100. 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.
101. 101 λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing … Ac 19:27.”
102. 102 Grk “Asia”; see the note on this word in v. .
103. 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.
104. 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.
105. 105 Grk “And hearing.” The participle ἀκούσαντες (akousantes) has been taken temporally.
106. 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).
107. 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.
108. 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.
109. 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.
110. 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.”
111. 111 Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
112. 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.
113. 113 Grk “to the theater with one accord.”
114. 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.”
115. 115 Grk “Asiarchs” (high-ranking officials of the province of Asia).
116. 116 Grk “sending”; the participle πέμψαντες (pempsantes) has been translated as a finite verb due to requirements of contemporary English style.
117. 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.
118. 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.
119. 119 Or “had assembled.”
120. 120 Or “Some of the crowd gave instructions to.”
121. 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.
122. 122 προβάλλω 1 has “to cause to come forward, put forward … τινά someone … push someone forward to speak in the theater … Ac 19:33.”
123. 123 Or “motioning.”
124. 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.
125. 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.”
126. 126 Grk “But recognizing.” The participle ἐπιγνόντες (epignontes) has been translated as a finite verb due to requirements of contemporary English style.
127. 127 Grk “[they shouted] with one voice from all of them” (an idiom).
128. 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).
129. 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.
130. 130 Or “clerk.” The “scribe” (γραμματεύς, grammateus) was the keeper of the city’s records.
131. 131 This is a generic use of ἄνθρωπος (anthrōpos).
132. 132 See νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.
133. 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.
134. 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.
135. 135 Grk “these things.”
136. 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.”
137. 137 Grk “it is necessary that you be quiet.”
138. 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.
139. 139 Or perhaps, “desecrators of temples.”
140. 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.
141. 141 λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone … 19:38.”
142. 142 L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”
143. 143 The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.
144. 144 Or “anything more than this.”
145. 145 Or “resolved.”
146. 146 Or “in a legal meeting of the citizens.” L&N 30.81 has “ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται ‘it will have to be settled in a legal meeting of the citizens’ Ac 19:39.” This meeting took place three times a year.
147. 147 Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.
148. 148 The term translated “rioting” refers to a revolt or uprising ( στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.
149. 149 Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.
150. 150 Or “commotion.” συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion … Ac 19:40.”
151. 151 Grk “And after.” 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.
152. 152 Grk “And saying.” The participle εἰπών (eipōn) has been translated as a finite verb due to requirements of contemporary English style.
153. 153 Grk “these things.”
154. 154 Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.
155. 1 Or “exhorting.”
156. 2 Or “and taking leave of them.”
157. 3 Macedonia was the Roman province of Macedonia in Greece.
158. 4 μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.
159. 5 Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesas, “encouraging”) has been translated by the phrase “spoken … words of encouragement” because the formal equivalent is awkward in contemporary English.
160. 6 Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.
161. 7 In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia ( Ἐλλάς).
162. 8 ποιέω 5.c, “w. an of time spend, stay.”
163. 9 The participle βενομένης (benomenēs) has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν Ἰουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”
164. 10 This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).
165. 11 μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind … Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
166. 12 ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.
167. 13 γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”
168. 14 Macedonia was the Roman province of Macedonia in Greece.
169. 15 Grk “He”; the referent (Paul) has been specified in the translation for clarity.
170. 16 Berea (alternate spelling in Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica. For location see ; ; ; .
171. 17 Grk “of the Thessalonians.” For location see ; ; ; .
172. 18 Grk “and Gaius,” but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
173. 19 Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra. For location see ; ; .
174. 20 Grk “the Asians Tychicus and Trophimus.” In the NT “Asia” 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.
175. 21 Grk “These, having gone on ahead, were waiting.” The participle προελθόντες (proelthontes) has been translated as a finite verb due to requirements of contemporary English style.
176. 22 Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.
177. 23 This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
178. 24 For location see ; ; ; .
179. 25 The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March–April). It was later combined with Passover (Exod 12:1–20; Ezek 45:21–24; Matt 26:17; Luke 22:1).
180. 26 ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”
181. 27 Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.
182. 28 Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).
183. 29 On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).
184. 30 Or “assembled.”
185. 31 The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. 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. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.
186. 32 μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind … Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
187. 33 Or “prolonged.”
188. 34 More commonly λαμπάς (lampas) means “torch,” but here according to λαμπάς 2, “lamp … a wick and space for oil.”
189. 35 This is best taken as a parenthetical note by the author.
190. 36 This window was probably a simple opening in the wall (see also θυρίς).
191. 37 Grk “sinking into a deep sleep.” καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep … Ac 20:9a.” The participle καταφερόμενος (katapheromenos) has been translated as a finite verb due to requirements of contemporary English style.
192. 38 The participle διαλεγομένου (dialegomenou) has been taken temporally.
193. 39 καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”
194. 40 Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
195. 41 ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”
196. 42 Grk “on him”; the referent (the young man) has been specified in the translation for clarity.
197. 43 συμπεριλαμβάνω has “to throw one’s arms around, embrace to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.
198. 44 Grk “for his life is in him” (an idiom).
199. 45 Grk “he”; the referent (Paul) has been specified in the translation for clarity.
200. 46 Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.
201. 47 Grk “talking with them.” The participle ὁμιλήσας (homilēsas) has been translated as a finite verb due to requirements of contemporary English style.
202. 48 Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state—‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’ ”
203. 49 Grk “going on ahead.” The participle προελθόντες (proelthontes) has been translated as a finite verb due to requirements of contemporary English style.
204. 50 ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
205. 51 Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
206. 52 μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind … Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
207. 53 Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmenos) has been translated as a finite verb due to requirements of contemporary English style. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “ ‘he told us to do this.”
208. 54 A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”
209. 55 μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind … Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
210. 56 Or “there on foot.”
211. 57 Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
212. 58 Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabontes) has been translated as a finite verb due to requirements of contemporary English style.
213. 59 Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.
214. 60 Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusantes) has been translated as a finite verb due to requirements of contemporary English style.
215. 61 Or “offshore from Chios.” Chios was an island in the Aegean Sea off the western coast of Asia Minor with a city of the same name.
216. 62 Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near—‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”
217. 63 Samos is an island in the Aegean Sea off the western coast of Asia Minor.
218. 64 Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).
219. 65 For location see ; ; ; .
220. 66 Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ Ἀσίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”
221. 67 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.
222. 68 Or “was eager.”
223. 69 For location see ; ; ; ; ; ; ; ; .
224. 70 Grk “if it could be to him” (an idiom).
225. 71 Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
226. 72 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.
227. 73 The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority—‘to summon, to tell to come.’ ”
228. 74 Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.
229. 75 Or “I arrived.” ἐπιβαίνω 2, “set foot in … εἰς τ. Ἀσίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”
230. 76 Grk “Asia”; see the note on this word in v. .
231. 77 On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3–11.
232. 78 These plots are mentioned in Acts 9:24; 20:13.
233. 79 Or “declaring.”
234. 80 Or “profitable.” συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning ( 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.
235. 81 Or “openly.”
236. 82 διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath) … of repentance to Judeans and Hellenes Ac 20:21.”
237. 83 Several , including some of the more important ones (𝔓74 א Α C [D] E 33 36 323 945 1175 1241 1505 1739 and a number of versions), read Χριστόν (Christon, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 . Although the inclusion is supported by many earlier and better , internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred. Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.
238. 84 Grk “And now, behold.” Here ἰδού (idou) has not been translated.
239. 85 Grk “bound.”
240. 86 This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51–19:44).
241. 87 συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”
242. 88 πλήν 1.d has “πλὴν ὅτι except that … Ac 20:23.”
243. 89 The verb διαμαρτύρομαι (diamarturomai) can mean “warn” ( διαμαρτύρομαι 2 has “solemnly urge, exhort, warn … of pers. addressed”), and this meaning better fits the context here, although categorizes Acts 20:23 under the meaning “testify of, bear witness to” ( 1).
244. 90 The Greek text here reads κατὰ πόλιν (kata polin).
245. 91 Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
246. 92 Grk “bonds.”
247. 93 Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.
248. 94 Grk “soul.”
249. 95 Or “I do not consider my life worth a single word.” According to λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἅξιον [ἅξιος 1a] and our ‘worth mention’).”
250. 96 1106 ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”
251. 97 Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation—‘task, mission’ … Ac 20:24.” On this Pauline theme see also Phil 1:19–26; Col 1:24; 2 Tim 4:6–7.
252. 98 Or “to the gospel.”
253. 99 Grk “And now, behold.” Here ἰδού (idou) has not been translated.
254. 100 Grk “all of you … will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.
255. 101 Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.
256. 102 Grk “will see my face” (an idiom for seeing someone in person).
257. 103 Or “testify.”
258. 104 Grk “clean, pure,” thus “guiltless” ( καθαρός 3.a). I am innocent. Paul had a clear conscience, since he had faithfully carried out his responsibility of announcing to (the Ephesians) the whole purpose of God.
259. 105 That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.
260. 106 Or “did not avoid.” ὑποστέλλω 2.b has “shrink from, avoid implying fear … οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern—‘to hold back from, to shrink from, to avoid’ … ‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”
261. 107 Or “proclaiming,” “declaring.”
262. 108 Or “plan.”
263. 109 Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
264. 110 Grk “in which.”