Kisah Para Rasul 18:23--19:40
Konteks18:23 After he spent 1 some time there, Paul left and went through the region of Galatia 2 and Phrygia, 3 strengthening all the disciples.
18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. 4 He was an eloquent speaker, 5 well-versed 6 in the scriptures. 18:25 He had been instructed in 7 the way of the Lord, and with great enthusiasm 8 he spoke and taught accurately the facts 9 about Jesus, although he knew 10 only the baptism of John. 18:26 He began to speak out fearlessly 11 in the synagogue, 12 but when Priscilla and Aquila 13 heard him, they took him aside 14 and explained the way of God to him more accurately. 18:27 When Apollos 15 wanted to cross over to Achaia, 16 the brothers encouraged 17 him 18 and wrote to the disciples to welcome him. When he arrived, he 19 assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously 20 in public debate, 21 demonstrating from the scriptures that the Christ 22 was Jesus. 23
19:1 While 24 Apollos was in Corinth, 25 Paul went through the inland 26 regions 27 and came to Ephesus. 28 He 29 found some disciples there 30 19:2 and said to them, “Did you receive the Holy Spirit when you believed?” 31 They replied, 32 “No, we have not even 33 heard that there is a Holy Spirit.” 19:3 So Paul 34 said, “Into what then were you baptized?” “Into John’s baptism,” they replied. 35 19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, 36 that is, in Jesus.” 19:5 When they heard this, they were baptized in the name of the Lord Jesus, 19:6 and when Paul placed 37 his hands on them, the Holy Spirit came 38 upon them, and they began to speak 39 in tongues and to prophesy. 40 19:7 (Now there were about twelve men in all.) 41
19:8 So Paul 42 entered 43 the synagogue 44 and spoke out fearlessly 45 for three months, addressing 46 and convincing 47 them about the kingdom of God. 48 19:9 But when 49 some were stubborn 50 and refused to believe, reviling 51 the Way 52 before the congregation, he left 53 them and took the disciples with him, 54 addressing 55 them every day 56 in the lecture hall 57 of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, 58 both Jews and Greeks, heard the word of the Lord. 59
19:11 God was performing extraordinary 60 miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body 61 were brought 62 to the sick, their diseases left them and the evil spirits went out of them. 63 19:13 But some itinerant 64 Jewish exorcists tried to invoke the name 65 of the Lord Jesus over those who were possessed by 66 evil spirits, saying, “I sternly warn 67 you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named 68 Sceva, a Jewish high priest, were doing this.) 69 19:15 But the evil spirit replied to them, 70 “I know about Jesus 71 and I am acquainted with 72 Paul, but who are you?” 73 19:16 Then the man who was possessed by 74 the evil spirit jumped on 75 them and beat them all into submission. 76 He prevailed 77 against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, 78 both Jews and Greeks; fear came over 79 them all, and the name of the Lord Jesus was praised. 80 19:18 Many of those who had believed came forward, 81 confessing and making their deeds known. 82 19:19 Large numbers 83 of those who had practiced magic 84 collected their books 85 and burned them up in the presence of everyone. 86 When 87 the value of the books was added up, it was found to total fifty thousand silver coins. 88 19:20 In this way the word of the Lord 89 continued to grow in power 90 and to prevail. 91
19:21 Now after all these things had taken place, 92 Paul resolved 93 to go to Jerusalem, 94 passing through Macedonia 95 and Achaia. 96 He said, 97 “After I have been there, I must also see Rome.” 98 19:22 So after sending 99 two of his assistants, 100 Timothy and Erastus, to Macedonia, 101 he himself stayed on for a while in the province of Asia. 102
19:23 At 103 that time 104 a great disturbance 105 took place concerning the Way. 106 19:24 For a man named Demetrius, a silversmith who made silver shrines 107 of Artemis, 108 brought a great deal 109 of business 110 to the craftsmen. 19:25 He gathered 111 these 112 together, along with the workmen in similar trades, 113 and said, “Men, you know that our prosperity 114 comes from this business. 19:26 And you see and hear that this Paul has persuaded 115 and turned away 116 a large crowd, 117 not only in Ephesus 118 but in practically all of the province of Asia, 119 by saying 120 that gods made by hands are not gods at all. 121 19:27 There is danger not only that this business of ours will come into disrepute, 122 but also that the temple of the great goddess Artemis 123 will be regarded as nothing, 124 and she whom all the province of Asia 125 and the world worship will suffer the loss of her greatness.” 126
19:28 When 127 they heard 128 this they became enraged 129 and began to shout, 130 “Great is Artemis 131 of the Ephesians!” 19:29 The 132 city was filled with the uproar, 133 and the crowd 134 rushed to the theater 135 together, 136 dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions. 19:30 But when Paul wanted to enter the public assembly, 137 the disciples would not let him. 19:31 Even some of the provincial authorities 138 who were his friends sent 139 a message 140 to him, urging him not to venture 141 into the theater. 19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. 142 19:33 Some of the crowd concluded 143 it was about 144 Alexander because the Jews had pushed him to the front. 145 Alexander, gesturing 146 with his hand, was wanting to make a defense 147 before the public assembly. 148 19:34 But when they recognized 149 that he was a Jew, they all shouted in unison, 150 “Great is Artemis 151 of the Ephesians!” for about two hours. 152 19:35 After the city secretary 153 quieted the crowd, he said, “Men of Ephesus, what person 154 is there who does not know that the city of the Ephesians is the keeper 155 of the temple of the great Artemis 156 and of her image that fell from heaven? 157 19:36 So because these facts 158 are indisputable, 159 you must keep quiet 160 and not do anything reckless. 161 19:37 For you have brought these men here who are neither temple robbers 162 nor blasphemers of our goddess. 163 19:38 If then Demetrius and the craftsmen who are with him have a complaint 164 against someone, the courts are open 165 and there are proconsuls; let them bring charges against one another there. 166 19:39 But if you want anything in addition, 167 it will have to be settled 168 in a legal assembly. 169 19:40 For 170 we are in danger of being charged with rioting 171 today, since there is no cause we can give to explain 172 this disorderly gathering.” 173
[18:23] 1 tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.
[18:23] 2 sn 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.
[18:23] 3 sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.
[18:24] 4 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[18:24] 5 tn 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 BDAG 598 s.v. 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.
[18:24] 6 tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”
[18:25] 7 tn Or “had been taught.”
[18:25] 8 tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).
[18:25] 9 tn Grk “the things.”
[18:25] 10 tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.
[18:26] 11 tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).
[18:26] 12 sn See the note on synagogue in 6:9.
[18:26] 13 sn 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 18:2.
[18:26] 14 tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”
[18:27] 15 tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.
[18:27] 16 sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27
[18:27] 17 tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) 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.
[18:27] 18 tn 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.
[18:27] 19 tn 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.
[18:28] 20 tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”
[18:28] 21 tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio") see BDAG 223 s.v. 2.
[18:28] 22 tn 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).
[18:28] sn See the note on Christ in 2:31.
[18:28] 23 tn 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 criston) has the article, a further indication that it should be regarded as subject of the infinitive.
[19:1] 24 tn 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.
[19:1] 25 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[19:1] 27 tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”
[19:1] 28 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:1] 29 tn 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.
[19:1] 30 tn The word “there” is not in the Greek text but is implied.
[19:2] 31 tn The participle πιστεύσαντες (pisteusante") is taken temporally.
[19:2] 32 tn Grk “they [said] to him” (the word “said” is implied in the Greek text).
[19:2] 33 tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. 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.
[19:3] 34 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[19:4] 36 sn 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).
[19:6] 38 sn 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.
[19:6] 39 tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.
[19:6] 40 tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.
[19:7] 41 sn This is a parenthetical note by the author.
[19:8] 42 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[19:8] 43 tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[19:8] 44 sn See the note on synagogue in 6:9.
[19:8] 46 tn 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 (TDNT 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.
[19:8] 47 tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”
[19:8] 48 sn 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.
[19:9] 49 tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.
[19:9] 50 tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.
[19:9] 51 tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”
[19:9] 52 sn 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).
[19:9] 53 tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.
[19:9] 54 tn The words “with him” are not in the Greek text, but are implied.
[19:9] 55 tn 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 (TDNT 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.
[19:9] 56 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[19:9] 57 tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. 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.”
[19:10] 58 tn 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.
[19:10] sn 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.
[19:10] 59 sn 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 (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" 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.
[19:11] 60 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”
[19:12] 61 tn Or “skin” (the outer surface of the body).
[19:12] 62 tn 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 BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).
[19:12] 63 tn The words “of them” are not in the Greek text, but are implied.
[19:13] 64 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”
[19:13] 65 tn Grk “to name the name.”
[19:13] 66 tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.
[19:13] 67 sn The expression I sternly warn you means “I charge you as under oath.”
[19:14] 68 tn Grk “a certain Sceva.”
[19:14] 69 sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.
[19:15] 70 tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
[19:15] 71 tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.
[19:15] 72 tn BDAG 380 s.v. 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 (ginwskw).
[19:15] 73 sn 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.
[19:16] 74 tn Grk “in whom the evil spirit was.”
[19:16] 75 tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”
[19:16] 76 tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 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.
[19:16] 77 tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”
[19:17] 78 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:17] 79 tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”
[19:18] 81 tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.
[19:18] 82 tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”
[19:18] sn 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.
[19:19] 83 tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.
[19:19] 84 tn On this term see BDAG 800 s.v. περίεργος 2.
[19:19] 86 tn 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.”
[19:19] 87 tn 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.
[19:19] 88 tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. 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).
[19:20] 89 sn 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 (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" 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.
[19:20] 90 tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).
[19:20] 91 sn 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.
[19:21] 92 tn Grk “all these things had been fulfilled.”
[19:21] 93 tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”
[19:21] 94 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:21] 95 sn Macedonia was the Roman province of Macedonia in Greece.
[19:21] 96 sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.
[19:21] 97 tn 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 (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.
[19:21] 98 sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.
[19:21] map For location see JP4 A1.
[19:22] 99 tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).
[19:22] 100 tn Grk “two of those who ministered to him.”
[19:22] 101 sn Macedonia was the Roman province of Macedonia in Greece.
[19:22] 102 tn 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.
[19:23] 103 tn 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.
[19:23] 104 tn BDAG 512 s.v. 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.”
[19:23] 105 tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).
[19:23] 106 sn The Way refers to the Christian movement (Christianity).
[19:24] 107 tn BDAG 665 s.v. 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.”
[19:24] 108 sn 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.
[19:24] 109 tn Grk “brought not a little business” (an idiom).
[19:24] 110 sn 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.
[19:25] 111 tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.
[19:25] 112 tn 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.
[19:25] 113 sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.
[19:25] 114 tn Another possible meaning is “that this business is an easy way for us to earn a living.”
[19:26] 115 tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.
[19:26] 117 tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”
[19:26] 118 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:26] 119 tn Grk “Asia”; see the note on this word in v. 22.
[19:26] 120 tn The participle λέγων (legwn) has been regarded as indicating instrumentality.
[19:26] 121 tn The words “at all” are not in the Greek text but are implied.
[19:26] sn 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.
[19:27] 122 tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”
[19:27] 123 sn 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.
[19:27] 124 tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”
[19:27] 125 tn Grk “Asia”; see the note on this word in v. 22.
[19:27] 126 tn Or “her magnificence.” BDAG 488 s.v. 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.”
[19:27] sn 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.
[19:28] 127 tn 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.
[19:28] 128 tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.
[19:28] 129 tn 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).
[19:28] 130 tn 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.
[19:28] 131 sn 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.
[19:29] 132 tn 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.
[19:29] 133 tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”
[19:29] 134 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
[19:29] 135 sn 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.
[19:29] 136 tn Grk “to the theater with one accord.”
[19:30] 137 tn Or “enter the crowd.” According to BDAG 223 s.v. 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.”
[19:31] 138 tn Grk “Asiarchs” (high-ranking officials of the province of Asia).
[19:31] 139 tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.
[19:31] 140 tn 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.
[19:31] 141 tn BDAG 242-43 s.v. 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.
[19:32] 142 tn Or “had assembled.”
[19:33] 143 tn Or “Some of the crowd gave instructions to.”
[19:33] 144 tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.
[19:33] 145 tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”
[19:33] 146 tn Or “motioning.”
[19:33] 147 sn 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.
[19:33] 148 tn Or “before the crowd.” According to BDAG 223 s.v. 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.”
[19:34] 149 tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.
[19:34] 150 tn Grk “[they shouted] with one voice from all of them” (an idiom).
[19:34] 151 sn 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).
[19:34] 152 sn 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.
[19:35] 153 tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.
[19:35] 154 tn This is a generic use of ἄνθρωπος (anqrwpo").
[19:35] 155 tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.
[19:35] 156 sn 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.
[19:35] 157 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[19:35] sn 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.
[19:36] 158 tn Grk “these things.”
[19:36] 159 tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”
[19:36] 160 tn Grk “it is necessary that you be quiet.”
[19:36] 161 tn 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.
[19:37] 162 tn Or perhaps, “desecrators of temples.”
[19:37] 163 sn 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.
[19:38] 164 tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”
[19:38] 165 tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”
[19:38] 166 tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.
[19:39] 167 tn Or “anything more than this.”
[19:39] 169 tn 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.
[19:40] 170 tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.
[19:40] 171 tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.
[19:40] 172 tn 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.
[19:40] 173 tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”
