Reading Plan 

Bible Reading November 15

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Acts 19:1--21:40

Context
Disciples of John the Baptist at Ephesus

19:1 While 1  Apollos was in Corinth, 2  Paul went through the inland 3  regions 4  and came to Ephesus. 5  He 6  found some disciples there 7  19:2 and said to them, “Did you receive the Holy Spirit when you believed?” 8  They replied, 9  “No, we have not even 10  heard that there is a Holy Spirit.” 19:3 So Paul 11  said, “Into what then were you baptized?” “Into John’s baptism,” they replied. 12  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, 13  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 14  his hands on them, the Holy Spirit came 15  upon them, and they began to speak 16  in tongues and to prophesy. 17  19:7 (Now there were about twelve men in all.) 18 

Paul Continues to Minister at Ephesus

19:8 So Paul 19  entered 20  the synagogue 21  and spoke out fearlessly 22  for three months, addressing 23  and convincing 24  them about the kingdom of God. 25  19:9 But when 26  some were stubborn 27  and refused to believe, reviling 28  the Way 29  before the congregation, he left 30  them and took the disciples with him, 31  addressing 32  them every day 33  in the lecture hall 34  of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, 35  both Jews and Greeks, heard the word of the Lord. 36 

The Seven Sons of Sceva

19:11 God was performing extraordinary 37  miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body 38  were brought 39  to the sick, their diseases left them and the evil spirits went out of them. 40  19:13 But some itinerant 41  Jewish exorcists tried to invoke the name 42  of the Lord Jesus over those who were possessed by 43  evil spirits, saying, “I sternly warn 44  you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named 45  Sceva, a Jewish high priest, were doing this.) 46  19:15 But the evil spirit replied to them, 47  “I know about Jesus 48  and I am acquainted with 49  Paul, but who are you?” 50  19:16 Then the man who was possessed by 51  the evil spirit jumped on 52  them and beat them all into submission. 53  He prevailed 54  against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, 55  both Jews and Greeks; fear came over 56  them all, and the name of the Lord Jesus was praised. 57  19:18 Many of those who had believed came forward, 58  confessing and making their deeds known. 59  19:19 Large numbers 60  of those who had practiced magic 61  collected their books 62  and burned them up in the presence of everyone. 63  When 64  the value of the books was added up, it was found to total fifty thousand silver coins. 65  19:20 In this way the word of the Lord 66  continued to grow in power 67  and to prevail. 68 

A Riot in Ephesus

19:21 Now after all these things had taken place, 69  Paul resolved 70  to go to Jerusalem, 71  passing through Macedonia 72  and Achaia. 73  He said, 74  “After I have been there, I must also see Rome.” 75  19:22 So after sending 76  two of his assistants, 77  Timothy and Erastus, to Macedonia, 78  he himself stayed on for a while in the province of Asia. 79 

19:23 At 80  that time 81  a great disturbance 82  took place concerning the Way. 83  19:24 For a man named Demetrius, a silversmith who made silver shrines 84  of Artemis, 85  brought a great deal 86  of business 87  to the craftsmen. 19:25 He gathered 88  these 89  together, along with the workmen in similar trades, 90  and said, “Men, you know that our prosperity 91  comes from this business. 19:26 And you see and hear that this Paul has persuaded 92  and turned away 93  a large crowd, 94  not only in Ephesus 95  but in practically all of the province of Asia, 96  by saying 97  that gods made by hands are not gods at all. 98  19:27 There is danger not only that this business of ours will come into disrepute, 99  but also that the temple of the great goddess Artemis 100  will be regarded as nothing, 101  and she whom all the province of Asia 102  and the world worship will suffer the loss of her greatness.” 103 

19:28 When 104  they heard 105  this they became enraged 106  and began to shout, 107  “Great is Artemis 108  of the Ephesians!” 19:29 The 109  city was filled with the uproar, 110  and the crowd 111  rushed to the theater 112  together, 113  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, 114  the disciples would not let him. 19:31 Even some of the provincial authorities 115  who were his friends sent 116  a message 117  to him, urging him not to venture 118  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. 119  19:33 Some of the crowd concluded 120  it was about 121  Alexander because the Jews had pushed him to the front. 122  Alexander, gesturing 123  with his hand, was wanting to make a defense 124  before the public assembly. 125  19:34 But when they recognized 126  that he was a Jew, they all shouted in unison, 127  “Great is Artemis 128  of the Ephesians!” for about two hours. 129  19:35 After the city secretary 130  quieted the crowd, he said, “Men of Ephesus, what person 131  is there who does not know that the city of the Ephesians is the keeper 132  of the temple of the great Artemis 133  and of her image that fell from heaven? 134  19:36 So because these facts 135  are indisputable, 136  you must keep quiet 137  and not do anything reckless. 138  19:37 For you have brought these men here who are neither temple robbers 139  nor blasphemers of our goddess. 140  19:38 If then Demetrius and the craftsmen who are with him have a complaint 141  against someone, the courts are open 142  and there are proconsuls; let them bring charges against one another there. 143  19:39 But if you want anything in addition, 144  it will have to be settled 145  in a legal assembly. 146  19:40 For 147  we are in danger of being charged with rioting 148  today, since there is no cause we can give to explain 149  this disorderly gathering.” 150  19:41 After 151  he had said 152  this, 153  he dismissed the assembly. 154 

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging 155  them and saying farewell, 156  he left to go to Macedonia. 157  20:2 After he had gone through those regions 158  and spoken many words of encouragement 159  to the believers there, 160  he came to Greece, 161  20:3 where he stayed 162  for three months. Because the Jews had made 163  a plot 164  against him as he was intending 165  to sail 166  for Syria, he decided 167  to return through Macedonia. 168  20:4 Paul 169  was accompanied by Sopater son of Pyrrhus from Berea, 170  Aristarchus and Secundus from Thessalonica, 171  Gaius 172  from Derbe, 173  and Timothy, as well as Tychicus and Trophimus from the province of Asia. 174  20:5 These had gone on ahead 175  and were waiting for us in Troas. 176  20:6 We 177  sailed away from Philippi 178  after the days of Unleavened Bread, 179  and within five days 180  we came to the others 181  in Troas, 182  where we stayed for seven days. 20:7 On the first day 183  of the week, when we met 184  to break bread, Paul began to speak 185  to the people, and because he intended 186  to leave the next day, he extended 187  his message until midnight. 20:8 (Now there were many lamps 188  in the upstairs room where we were meeting.) 189  20:9 A young man named Eutychus, who was sitting in the window, 190  was sinking 191  into a deep sleep while Paul continued to speak 192  for a long time. Fast asleep, 193  he fell down from the third story and was picked up dead. 20:10 But Paul went down, 194  threw himself 195  on the young man, 196  put his arms around him, 197  and said, “Do not be distressed, for he is still alive!” 198  20:11 Then Paul 199  went back upstairs, 200  and after he had broken bread and eaten, he talked with them 201  a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly 202  comforted.

The Voyage to Miletus

20:13 We went on ahead 203  to the ship and put out to sea 204  for Assos, 205  intending 206  to take Paul aboard there, for he had arranged it this way. 207  He 208  himself was intending 209  to go there by land. 210  20:14 When he met us in Assos, 211  we took him aboard 212  and went to Mitylene. 213  20:15 We set sail 214  from there, and on the following day we arrived off Chios. 215  The next day we approached 216  Samos, 217  and the day after that we arrived at Miletus. 218  20:16 For Paul had decided to sail past Ephesus 219  so as not to spend time 220  in the province of Asia, 221  for he was hurrying 222  to arrive in Jerusalem, 223  if possible, 224  by the day of Pentecost. 20:17 From Miletus 225  he sent a message 226  to Ephesus, telling the elders of the church to come to him. 227 

20:18 When they arrived, he said to them, “You yourselves know how I lived 228  the whole time I was with you, from the first day I set foot 229  in the province of Asia, 230  20:19 serving the Lord with all humility 231  and with tears, and with the trials that happened to me because of the plots 232  of the Jews. 20:20 You know that I did not hold back from proclaiming 233  to you anything that would be helpful, 234  and from teaching you publicly 235  and from house to house, 20:21 testifying 236  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 237  20:22 And now, 238  compelled 239  by the Spirit, I am going to Jerusalem 240  without knowing what will happen to me there, 241  20:23 except 242  that the Holy Spirit warns 243  me in town after town 244  that 245  imprisonment 246  and persecutions 247  are waiting for me. 20:24 But I do not consider my life 248  worth anything 249  to myself, so that 250  I may finish my task 251  and the ministry that I received from the Lord Jesus, to testify to the good news 252  of God’s grace.

20:25 “And now 253  I know that none 254  of you among whom I went around proclaiming the kingdom 255  will see me 256  again. 20:26 Therefore I declare 257  to you today that I am innocent 258  of the blood of you all. 259  20:27 For I did not hold back from 260  announcing 261  to you the whole purpose 262  of God. 20:28 Watch out for 263  yourselves and for all the flock of which 264  the Holy Spirit has made you overseers, 265  to shepherd the church of God 266  that he obtained 267  with the blood of his own Son. 268  20:29 I know that after I am gone 269  fierce wolves 270  will come in among you, not sparing the flock. 20:30 Even from among your own group 271  men 272  will arise, teaching perversions of the truth 273  to draw the disciples away after them. 20:31 Therefore be alert, 274  remembering that night and day for three years I did not stop warning 275  each one of you with tears. 20:32 And now I entrust 276  you to God and to the message 277  of his grace. This message 278  is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired 279  no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine 280  provided for my needs and the needs of those who were with me. 20:35 By all these things, 281  I have shown you that by working in this way we must help 282  the weak, 283  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” 284 

20:36 When 285  he had said these things, he knelt down 286  with them all and prayed. 20:37 They all began to weep loudly, 287  and hugged 288  Paul and kissed him, 289  20:38 especially saddened 290  by what 291  he had said, that they were not going to see him 292  again. Then they accompanied 293  him to the ship.

Paul’s Journey to Jerusalem

21:1 After 294  we 295  tore ourselves away 296  from them, we put out to sea, 297  and sailing a straight course, 298  we came to Cos, 299  on the next day to Rhodes, 300  and from there to Patara. 301  21:2 We found 302  a ship crossing over to Phoenicia, 303  went aboard, 304  and put out to sea. 305  21:3 After we sighted Cyprus 306  and left it behind on our port side, 307  we sailed on to Syria and put in 308  at Tyre, 309  because the ship was to unload its cargo there. 21:4 After we located 310  the disciples, we stayed there 311  seven days. They repeatedly told 312  Paul through the Spirit 313  not to set foot 314  in Jerusalem. 315  21:5 When 316  our time was over, 317  we left and went on our way. All of them, with their wives and children, accompanied 318  us outside of the city. After 319  kneeling down on the beach and praying, 320  21:6 we said farewell 321  to one another. 322  Then 323  we went aboard the ship, and they returned to their own homes. 324  21:7 We continued the voyage from Tyre 325  and arrived at Ptolemais, 326  and when we had greeted the brothers, we stayed with them for one day. 21:8 On the next day we left 327  and came to Caesarea, 328  and entered 329  the house of Philip the evangelist, who was one of the seven, 330  and stayed with him. 21:9 (He had four unmarried 331  daughters who prophesied.) 332 

21:10 While we remained there for a number of days, 333  a prophet named Agabus 334  came down from Judea. 21:11 He came 335  to us, took 336  Paul’s belt, 337  tied 338  his own hands and feet with it, 339  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over 340  to the Gentiles.’” 21:12 When we heard this, both we and the local people 341  begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking 342  my heart? For I am ready not only to be tied up, 343  but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded, 344  we said no more except, 345  “The Lord’s will be done.” 346 

21:15 After these days we got ready 347  and started up 348  to Jerusalem. 21:16 Some of the disciples from Caesarea 349  came along with us too, and brought us to the house 350  of Mnason of Cyprus, a disciple from the earliest times, 351  with whom we were to stay. 21:17 When we arrived in Jerusalem, the brothers welcomed us gladly. 352  21:18 The next day Paul went in with us to see James, and all the elders were there. 353  21:19 When Paul 354  had greeted them, he began to explain 355  in detail 356  what God 357  had done among the Gentiles through his ministry. 21:20 When they heard this, they praised 358  God. Then they said to him, “You see, brother, how many thousands of Jews 359  there are who have believed, and they are all ardent observers 360  of the law. 361  21:21 They have been informed about you – that you teach all the Jews now living 362  among the Gentiles to abandon 363  Moses, telling them not to circumcise their children 364  or live 365  according to our customs. 21:22 What then should we do? They will no doubt 366  hear that you have come. 21:23 So do what 367  we tell you: We have four men 368  who have taken 369  a vow; 370  21:24 take them and purify 371  yourself along with them and pay their expenses, 372  so that they may have their heads shaved. 373  Then 374  everyone will know there is nothing in what they have been told 375  about you, but that you yourself live in conformity with 376  the law. 377  21:25 But regarding the Gentiles who have believed, we have written a letter, having decided 378  that they should avoid 379  meat that has been sacrificed to idols 380  and blood and what has been strangled 381  and sexual immorality.” 21:26 Then Paul took the men the next day, 382  and after he had purified himself 383  along with them, he went to the temple and gave notice 384  of the completion of the days of purification, 385  when 386  the sacrifice would be offered for each 387  of them. 21:27 When the seven days were almost over, 388  the Jews from the province of Asia 389  who had seen him in the temple area 390  stirred up the whole crowd 391  and seized 392  him, 21:28 shouting, “Men of Israel, 393  help! This is the man who teaches everyone everywhere against our people, our law, 394  and this sanctuary! 395  Furthermore 396  he has brought Greeks into the inner courts of the temple 397  and made this holy place ritually unclean!” 398  21:29 (For they had seen Trophimus the Ephesian in the city with him previously, and 399  they assumed Paul had brought him into the inner temple courts.) 400  21:30 The whole city was stirred up, 401  and the people rushed together. 402  They seized 403  Paul and dragged him out of the temple courts, 404  and immediately the doors were shut. 21:31 While they were trying 405  to kill him, a report 406  was sent up 407  to the commanding officer 408  of the cohort 409  that all Jerusalem was in confusion. 410  21:32 He 411  immediately took 412  soldiers and centurions 413  and ran down to the crowd. 414  When they saw 415  the commanding officer 416  and the soldiers, they stopped beating 417  Paul. 21:33 Then the commanding officer 418  came up and arrested 419  him and ordered him to be tied up with two chains; 420  he 421  then asked who he was and what 422  he had done. 21:34 But some in the crowd shouted one thing, and others something else, 423  and when the commanding officer 424  was unable 425  to find out the truth 426  because of the disturbance, 427  he ordered Paul 428  to be brought into the barracks. 429  21:35 When he came to the steps, Paul 430  had to be carried 431  by the soldiers because of the violence 432  of the mob, 21:36 for a crowd of people 433  followed them, 434  screaming, “Away with him!” 21:37 As Paul was about to be brought into the barracks, 435  he said 436  to the commanding officer, 437  “May I say 438  something to you?” The officer 439  replied, 440  “Do you know Greek? 441  21:38 Then you’re not that Egyptian who started a rebellion 442  and led the four thousand men of the ‘Assassins’ 443  into the wilderness 444  some time ago?” 445  21:39 Paul answered, 446  “I am a Jew 447  from Tarsus in Cilicia, a citizen of an important city. 448  Please 449  allow me to speak to the people.” 21:40 When the commanding officer 450  had given him permission, 451  Paul stood 452  on the steps and gestured 453  to the people with his hand. When they had become silent, 454  he addressed 455  them in Aramaic, 456 

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[19:1]  1 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]  2 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  3 tn Or “interior.”

[19:1]  4 tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  5 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  6 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]  7 tn The word “there” is not in the Greek text but is implied.

[19:2]  8 tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  9 tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  10 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]  11 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  12 tn Grk “they said.”

[19:4]  13 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]  14 tn Or “laid.”

[19:6]  15 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]  16 tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  17 tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:7]  18 sn This is a parenthetical note by the author.

[19:8]  19 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  20 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]  21 sn See the note on synagogue in 6:9.

[19:8]  22 tn Or “boldly.”

[19:8]  23 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]  24 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]  25 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]  26 tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  27 tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  28 tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insultτὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”

[19:9]  29 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]  30 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]  31 tn The words “with him” are not in the Greek text, but are implied.

[19:9]  32 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]  33 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  34 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]  35 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]  36 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]  37 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12]  38 tn Or “skin” (the outer surface of the body).

[19:12]  39 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]  40 tn The words “of them” are not in the Greek text, but are implied.

[19:13]  41 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  42 tn Grk “to name the name.”

[19:13]  43 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]  44 sn The expression I sternly warn you means “I charge you as under oath.”

[19:14]  45 tn Grk “a certain Sceva.”

[19:14]  46 sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[19:15]  47 tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  48 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]  49 tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινάτὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).

[19:15]  50 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]  51 tn Grk “in whom the evil spirit was.”

[19:16]  52 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]  53 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]  54 tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevailκατά τινος over, against someone Ac 19:16.”

[19:17]  55 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  56 tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someoneAc 19:17.”

[19:17]  57 tn Or “exalted.”

[19:18]  58 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]  59 tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: . τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”

[19:19]  60 tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  61 tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  62 tn Or “scrolls.”

[19:19]  63 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]  64 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]  65 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]  66 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]  67 tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20]  68 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]  69 tn Grk “all these things had been fulfilled.”

[19:21]  70 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]  71 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  72 sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  73 sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  74 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]  75 sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:22]  76 tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22]  77 tn Grk “two of those who ministered to him.”

[19:22]  78 sn Macedonia was the Roman province of Macedonia in Greece.

[19:22]  79 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]  80 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]  81 tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, thenAc 12:1; 19:23.”

[19:23]  82 tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).

[19:23]  83 sn The Way refers to the Christian movement (Christianity).

[19:24]  84 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]  85 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]  86 tn Grk “brought not a little business” (an idiom).

[19:24]  87 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]  88 tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  89 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]  90 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]  91 tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:26]  92 tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  93 tn Or “misled.”

[19:26]  94 tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowdAc 11:24, 26; 19:26.”

[19:26]  95 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  96 tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  97 tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  98 tn The words “at all” are not in the Greek text but are implied.

[19:27]  99 tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27]  100 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]  101 tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothingAc 19:27.”

[19:27]  102 tn Grk “Asia”; see the note on this word in v. 22.

[19:27]  103 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.”

[19:28]  104 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]  105 tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28]  106 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]  107 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]  108 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]  109 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]  110 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]  111 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29]  112 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]  113 tn Grk “to the theater with one accord.”

[19:30]  114 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 assemblyεἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”

[19:31]  115 tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31]  116 tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31]  117 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]  118 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]  119 tn Or “had assembled.”

[19:33]  120 tn Or “Some of the crowd gave instructions to.”

[19:33]  121 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]  122 tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forwardτινά someone…push someone forward to speak in the theater…Ac 19:33.”

[19:33]  123 tn Or “motioning.”

[19:33]  124 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]  125 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 assemblyἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”

[19:34]  126 tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34]  127 tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34]  128 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]  129 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]  130 tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  131 tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  132 tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  133 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]  134 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:36]  135 tn Grk “these things.”

[19:36]  136 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]  137 tn Grk “it is necessary that you be quiet.”

[19:36]  138 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]  139 tn Or perhaps, “desecrators of temples.”

[19:37]  140 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]  141 tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone19:38.”

[19:38]  142 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]  143 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]  144 tn Or “anything more than this.”

[19:39]  145 tn Or “resolved.”

[19:39]  146 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]  147 tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  148 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]  149 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]  150 tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotionAc 19:40.”

[19:41]  151 tn 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.

[19:41]  152 tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:41]  153 tn Grk “these things.”

[19:41]  154 sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.

[20:1]  155 tn Or “exhorting.”

[20:1]  156 tn Or “and taking leave of them.”

[20:1]  157 sn Macedonia was the Roman province of Macedonia in Greece.

[20:2]  158 tn BDAG 633 s.v. 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.

[20:2]  159 tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  160 tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  161 tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[20:3]  162 tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  163 tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”

[20:3]  164 sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  165 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mindAc 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:3]  166 tn BDAG 62 s.v. 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.

[20:3]  167 tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  168 sn Macedonia was the Roman province of Macedonia in Greece.

[20:4]  169 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.

[20:4]  170 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[20:4]  171 tn Grk “of the Thessalonians.”

[20:4]  172 tn 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.

[20:4]  173 sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.

[20:4]  174 tn 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.

[20:5]  175 tn Grk “These, having gone on ahead, were waiting.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:5]  176 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.

[20:6]  177 sn 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.

[20:6]  178 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:6]  179 sn 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).

[20:6]  180 tn BDAG 160 s.v. ἄχρι 1.a.α has “. ἡμερῶν πέντε within five days Ac 20:6.”

[20:6]  181 tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

[20:6]  182 sn 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).

[20:7]  183 sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  184 tn Or “assembled.”

[20:7]  185 tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. 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. 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.

[20:7]  186 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mindAc 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:7]  187 tn Or “prolonged.”

[20:8]  188 tn More commonly λαμπάς (lampa") means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”

[20:8]  189 sn This is best taken as a parenthetical note by the author.

[20:9]  190 tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).

[20:9]  191 tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleepAc 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.

[20:9]  192 tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

[20:9]  193 tn BDAG 529 s.v. 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.”

[20:10]  194 tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  195 tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  196 tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  197 tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. 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.

[20:10]  198 tn Grk “for his life is in him” (an idiom).

[20:11]  199 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[20:11]  200 tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:11]  201 tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.

[20:12]  202 tn 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.’”

[20:13]  203 tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:13]  204 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[20:13]  205 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:13]  206 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mindAc 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  207 tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. 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.”

[20:13]  208 tn 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.”

[20:13]  209 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mindAc 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  210 tn Or “there on foot.”

[20:14]  211 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:14]  212 tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:14]  213 sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.

[20:15]  214 tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.

[20:15]  215 tn Or “offshore from Chios.”

[20:15]  216 tn 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.”

[20:15]  217 sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.

[20:15]  218 sn 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).

[20:16]  219 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[20:16]  220 tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”

[20:16]  221 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.

[20:16]  222 tn Or “was eager.”

[20:16]  223 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:16]  224 tn Grk “if it could be to him” (an idiom).

[20:17]  225 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

[20:17]  226 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.

[20:17]  227 tn 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.’”

[20:18]  228 tn 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.

[20:18]  229 tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν 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.”

[20:18]  230 tn Grk “Asia”; see the note on this word in v. 16.

[20:19]  231 sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.

[20:19]  232 sn These plots are mentioned in Acts 9:24; 20:13.

[20:20]  233 tn Or “declaring.”

[20:20]  234 tn Or “profitable.” BDAG 960 s.v. 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 (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

[20:20]  235 tn Or “openly.”

[20:21]  236 tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  237 tc Several mss, including some of the more important ones (Ì74 א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, 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.

[20:22]  238 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:22]  239 tn Grk “bound.”

[20:22]  240 sn 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).

[20:22]  241 tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”

[20:23]  242 tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except thatAc 20:23.”

[20:23]  243 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).

[20:23]  244 tn The Greek text here reads κατὰ πόλιν (kata polin).

[20:23]  245 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

[20:23]  246 tn Grk “bonds.”

[20:23]  247 tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.

[20:24]  248 tn Grk “soul.”

[20:24]  249 tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. 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 ἄξιον [ἄξιος 1a] and our ‘worth mention’).”

[20:24]  250 tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”

[20:24]  251 tn 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.

[20:24]  252 tn Or “to the gospel.”

[20:25]  253 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  254 tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.

[20:25]  255 sn 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.

[20:25]  256 tn Grk “will see my face” (an idiom for seeing someone in person).

[20:26]  257 tn Or “testify.”

[20:26]  258 tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

[20:26]  259 tn 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.

[20:27]  260 tn Or “did not avoid.” BDAG 1041 s.v. 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.”

[20:27]  261 tn Or “proclaiming,” “declaring.”

[20:27]  262 tn Or “plan.”

[20:28]  263 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  264 tn Grk “in which.”

[20:28]  265 tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  266 tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì74 A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  267 tn Or “acquired.”

[20:28]  268 tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:29]  269 tn Grk “after my departure.”

[20:29]  270 tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.

[20:30]  271 tn Grk “from among yourselves.”

[20:30]  272 tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.

[20:30]  273 tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:31]  274 tn Or “be watchful.”

[20:31]  275 tn Or “admonishing.”

[20:32]  276 tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”

[20:32]  277 tn Grk “word.”

[20:32]  278 tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.

[20:33]  279 tn Traditionally, “coveted.” BDAG 371 s.v. ἐπιθυμέω 1 has “to have a strong desire to do or secure someth., desire, long for w. gen. of the thing desired…silver, gold, clothing Ac 20:33.” The traditional term “covet” is not in common usage and difficult for many modern English readers to understand. The statement affirms Paul’s integrity. He was not doing this for personal financial gain.

[20:34]  280 tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.

[20:35]  281 sn The expression By all these things means “In everything I did.”

[20:35]  282 tn Or “must assist.”

[20:35]  283 tn Or “the sick.” See Eph 4:28.

[20:35]  284 sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.

[20:36]  285 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.

[20:36]  286 tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[20:37]  287 tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).

[20:37]  288 tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).

[20:37]  289 sn The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.

[20:38]  290 tn Or “pained.”

[20:38]  291 tn Grk “by the word that he had said.”

[20:38]  292 tn Grk “to see his face” (an idiom for seeing someone in person).

[20:38]  293 tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”

[21:1]  294 tn Grk “It happened that when.” 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. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).

[21:1]  295 sn 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.

[21:1]  296 tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense . ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”

[21:1]  297 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:1]  298 tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”

[21:1]  299 sn Cos was an island in the Aegean Sea.

[21:1]  300 sn Rhodes was an island off the southwestern coast of Asia Minor.

[21:1]  301 sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).

[21:2]  302 tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.

[21:2]  303 sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

[21:2]  304 tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.

[21:2]  305 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[21:3]  306 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[21:3]  307 sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.

[21:3]  308 tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”

[21:3]  309 sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.

[21:4]  310 tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινάτοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.

[21:4]  311 tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…thereAc 21:4.”

[21:4]  312 tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

[21:4]  313 sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.

[21:4]  314 tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, boardπλοίῳAc 27:2…Abs. go on board, embark21:1 D, 2. – So perh. also . εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.

[21:4]  315 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:5]  316 tn Grk “It happened that when.” 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.

[21:5]  317 tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  318 tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  319 tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5]  320 sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[21:6]  321 tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someoneἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”

[21:6]  322 sn These words are part of v. 5 in the standard critical Greek text.

[21:6]  323 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:6]  324 tn Grk “to their own”; the word “homes” is implied.

[21:7]  325 sn Tyre was a city and seaport on the coast of Phoenicia.

[21:7]  326 sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.

[21:8]  327 tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  328 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was another 40 mi (65 km).

[21:8]  329 tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[21:8]  330 sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).

[21:9]  331 tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).

[21:9]  332 sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).

[21:10]  333 tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many daysAc 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10]  334 sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[21:11]  335 tn Grk “And coming.” 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 participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  336 tn Grk “and taking.” 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. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  337 sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  338 tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  339 tn The words “with it” are not in the Greek text, but are implied.

[21:11]  340 tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:12]  341 tn Or “the people there.”

[21:13]  342 tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  343 tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[21:14]  344 tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.

[21:14]  345 tn Grk “we became silent, saying.”

[21:14]  346 sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.

[21:15]  347 tn Or “we made preparations.”

[21:15]  348 tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.

[21:16]  349 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[21:16]  350 tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).

[21:16]  351 tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”

[21:17]  352 tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).

[21:18]  353 tn BDAG 760 s.v. παραγίνομαι 1 has this use under the broad category of meaning “draw near, come, arrive, be present.”

[21:19]  354 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19]  355 tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19]  356 tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστονAc 21:19.”

[21:19]  357 sn Note how Paul credited God with the success of his ministry.

[21:20]  358 tn Or “glorified.”

[21:20]  359 tn Grk “how many thousands there are among the Jews.”

[21:20]  360 tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  361 sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[21:21]  362 tn BDAG 511 s.v. κατά B.1.a has “τοὺς κ. τὰ ἔθνη ᾿Ιουδαίους the Judeans (dispersed) throughout the nations 21:21.” The Jews in view are not those in Palestine, but those who are scattered throughout the Gentile world.

[21:21]  363 tn Or “to forsake,” “to rebel against.” BDAG 120 s.v. ἀποστασία has “ἀποστασίαν διδάσκεις ἀπὸ Μωϋσέως you teach (Judeans) to abandon Moses Ac 21:21.”

[21:21]  364 sn That is, not to circumcise their male children. Biblical references to circumcision always refer to male circumcision.

[21:21]  365 tn Grk “or walk.”

[21:22]  366 tn L&N 71.16 has “pertaining to being in every respect certain – ‘certainly, really, doubtless, no doubt.’…‘they will no doubt hear that you have come’ Ac 21:22.”

[21:23]  367 tn Grk “do this that.”

[21:23]  368 tn Grk “There are four men here.”

[21:23]  369 tn L&N 33.469 has “‘there are four men here who have taken a vow’ or ‘we have four men who…’ Ac 21:23.”

[21:23]  370 tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.

[21:24]  371 sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).

[21:24]  372 tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”

[21:24]  373 tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shavedτὴν κεφαλήν have ones head shavedAc 21:24.”

[21:24]  374 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.

[21:24]  375 tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).

[21:24]  376 tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”

[21:24]  377 sn The law refers to the law of Moses.

[21:25]  378 tn L&N 13.154 has “‘having decided that they must keep themselves from food offered to idols, from blood, from an animal that has been strangled, and from sexual immorality’ Ac 21:25.”

[21:25]  379 tn This is a different Greek word than the one used in Acts 15:20, 29. BDAG 1068 s.v. φυλάσσω 3 has “to be on one’s guard against, look out for, avoid…w. acc. of pers. or thing avoided…Ac 21:25.” The Greek word used in Acts 15:20, 29 is ἀπέχω (apecw). The difference in meaning, although slight, has been maintained in the translation.

[21:25]  380 tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[21:25]  381 sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14) Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and blood).

[21:26]  382 tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately followingτῇ ἐχομένῃon the next day Lk 13:33Ac 20:15; w. ἡμέρᾳ added…21:26.”

[21:26]  383 tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (Jagnisqei") has been taken temporally of antecedent action.

[21:26]  384 tn Grk “entered the temple, giving notice.” The participle διαγγέλλων (diangellwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:26]  385 sn The days of purification refers to the days of ritual cleansing.

[21:26]  386 tn Grk “until” (BDAG 423 s.v. ἕως 1.b.β.א), but since in English it is somewhat awkward to say “the completion of the days of purification, until the sacrifice would be offered,” the temporal clause was translated “when the sacrifice would be offered.” The point is that the sacrifice would be offered when the days were completed. Paul honored the request of the Jewish Christian leadership completely. As the following verse makes clear, the vow was made for seven days.

[21:26]  387 tn Grk “for each one.”

[21:27]  388 tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be overAc 21:27.”

[21:27]  389 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.

[21:27]  390 tn Grk “in the temple.” See the note on the word “temple” in v. 28.

[21:27]  391 tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

[21:27]  392 tn Grk “and laid hands on.”

[21:28]  393 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage since “the whole crowd” is mentioned in v. 27, although it can also be argued that these remarks were addressed primarily to the men present, even if women were there.

[21:28]  394 sn The law refers to the law of Moses.

[21:28]  395 tn Grk “this place.”

[21:28]  396 tn BDAG 400 s.v. ἔτι 2.b has “. δὲ καί furthermore…al. . τε καίLk 14:26; Ac 21:28.” This is a continuation of the same sentence in Greek, but due to the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

[21:28]  397 tn Grk “into the temple.” The specific reference is to the Court of the Sons of Israel (see the note following the term “unclean” at the end of this verse). To avoid giving the modern reader the impression that they entered the temple building itself, the phrase “the inner courts of the temple” has been used in the translation.

[21:28]  398 tn Or “and has defiled this holy place.”

[21:29]  399 tn Grk “whom.”

[21:29]  400 tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

[21:30]  401 tn On this term see BDAG 545 s.v. κινέω 2.b.

[21:30]  402 tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running togetherἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 21:30.”

[21:30]  403 tn Grk “and seizing.” The participle ἐπιλαβόμενοι (epilabomenoi) has been translated as a finite verb due to requirements of contemporary English style. Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated here.

[21:30]  404 tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

[21:31]  405 tn Grk “seeking.”

[21:31]  406 tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

[21:31]  407 tn Grk “went up”; this verb is used because the report went up to the Antonia Fortress where the Roman garrison was stationed.

[21:31]  408 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.

[21:31]  409 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

[21:31]  410 tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusionὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”

[21:32]  411 tn Grk “who.” Because of the length and complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences, the relative pronoun (“who”) was translated as a pronoun (“he”) and a new sentence was begun here in the translation.

[21:32]  412 tn Grk “taking…ran down.” The participle κατέδραμεν (katedramen) has been translated as a finite verb due to requirements of contemporary English style.

[21:32]  413 sn See the note on the word centurion in 10:1.

[21:32]  414 tn Grk “to them”; the referent (the crowd) has been specified in the translation for clarity.

[21:32]  415 tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

[21:32]  416 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:32]  417 sn The mob stopped beating Paul because they feared the Romans would arrest them for disturbing the peace and for mob violence. They would let the Roman officials take care of the matter from this point on.

[21:33]  418 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 31.

[21:33]  419 tn Grk “seized.”

[21:33]  420 tn The two chains would be something like handcuffs (BDAG 48 s.v. ἅλυσις and compare Acts 28:20).

[21:33]  421 tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been replaced with a semicolon. “Then” has been supplied after “he” to clarify the logical sequence.

[21:33]  422 tn Grk “and what it is”; this has been simplified to “what.”

[21:34]  423 tn L&N 33.77 has “ἄλλοι δὲ ἄλλο τι ἐπεφώνουν ἐν τῷ ὄχλῳ ‘some in the crowd shouted one thing; others, something else’ Ac 21:34.”

[21:34]  424 tn Grk “he”; the referent (the commanding officer) has been specified in the translation for clarity.

[21:34]  425 tn This genitive absolute construction has been translated temporally; it could also be taken causally: “and since the commanding officer was unable to find out the truth.”

[21:34]  426 tn Or “find out what had happened”; Grk “the certainty” (BDAG 147 s.v. ἀσφαλής 2).

[21:34]  427 tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

[21:34]  428 tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[21:34]  429 tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:35]  430 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:35]  431 sn Paul had to be carried. Note how the arrest really ended up protecting Paul. The crowd is portrayed as irrational at this point.

[21:35]  432 tn This refers to mob violence (BDAG 175 s.v. βία b).

[21:36]  433 tn Grk “the multitude of people.” While πλῆθος (plhqo") is articular, it has been translated “a crowd” since it was probably a subset of the larger mob that gathered in v. 30.

[21:36]  434 tn The word “them” 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.

[21:37]  435 tn Or “the headquarters.” BDAG 775 s.v. παρεμβολή 2 has “barracks/headquarters of the Roman troops in Jerusalem Ac 21:34, 37; 22:24; 23:10, 16, 32.”

[21:37]  436 tn Grk “says” (a historical present).

[21:37]  437 tn Grk “the chiliarch” (an officer in command of a thousand soldiers) See note on the term “commanding officer” in v. 31.

[21:37]  438 tn Grk “Is it permitted for me to say” (an idiom).

[21:37]  439 tn Grk “He”; the referent (the officer) has been specified in the translation for clarity.

[21:37]  440 tn Grk “said.”

[21:37]  441 sn “Do you know Greek?” Paul as an educated rabbi was bilingual. Paul’s request in Greek allowed the officer to recognize that Paul was not the violent insurrectionist he thought he had arrested (see following verse). The confusion of identities reveals the degree of confusion dominating these events.

[21:38]  442 tn L&N 39.41 has “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώσας ‘then you are not that Egyptian who some time ago started a rebellion’ Ac 21:38.”

[21:38]  443 tn Grk “of the Sicarii.”

[21:38]  444 tn Or “desert.”

[21:38]  445 tn Grk “before these days.”

[21:39]  446 tn Grk “said.”

[21:39]  447 tn Grk “a Jewish man.”

[21:39]  448 tn Grk “of a not insignificant city.” The double negative, common in Greek, is awkward in English and has been replaced by a corresponding positive expression (BDAG 142 s.v. ἄσημος 1).

[21:39]  449 tn Grk “I beg you.”

[21:40]  450 tn The referent (the commanding officer) has been supplied here in the translation for clarity.

[21:40]  451 tn Grk “Giving him permission.” The participle ἐπιτρέψαντος (epitreyanto") has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  452 tn Grk “standing.” The participle ἑστώς (Jestws) has been translated as a finite verb due to requirements of contemporary English style.

[21:40]  453 tn Or “motioned.”

[21:40]  454 tn γενομένης (genomenhs) has been taken temporally. BDAG 922 s.v. σιγή has “πολλῆς σιγῆς γενομένης when a great silence had fallen = when they had become silent Ac 21:40.”

[21:40]  455 tn Or “spoke out to.” L&N 33.27 has “to address an audience, with possible emphasis upon loudness – ‘to address, to speak out to.’ πολλῆς δέ σιγῆς γενομένης προσεφώνησεν τῇ ᾿Εβραίδι διαλέκτῳ ‘when they were quiet, he addressed them in Hebrew’ Ac 21:40.”

[21:40]  456 tn Grk “in the Hebrew dialect, saying.” This refers to the Aramaic spoken in Palestine in the 1st century (BDAG 270 s.v. ῾Εβραΐς). The participle λέγων (legwn) is redundant in English and has not been translated.



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