Acts 19:1--21:40

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 

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.

² map For location see JP1-C2; JP2-C2; JP3-C2; JP4-C2.

³ tn Or “interior.”

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

⁵ map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.

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.

⁷ tn The word “there” is not in the Greek text but is implied.

⁸ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

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

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.

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

¹² tn Grk “they said.”

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).

¹⁴ tn Or “laid.”

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.

¹⁶ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

¹⁷ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

¹⁸ sn This is a parenthetical note by the author.

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

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.

²¹ sn See the note on synagogue in 6:9.

²² tn Or “boldly.”

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.

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.”

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.

²⁶ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

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

²⁸ 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.”

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).

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.

³¹ tn The words “with him” are not in the Greek text, but are implied.

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.

³³ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

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.”

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.

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.

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

³⁸ tn Or “skin” (the outer surface of the body).

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).

⁴⁰ tn The words “of them” are not in the Greek text, but are implied.

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

⁴² tn Grk “to name the name.”

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.

⁴⁴ sn The expression I sternly warn you means “I charge you as under oath.”

⁴⁵ tn Grk “a certain Sceva.”

⁴⁶ sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

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

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.

⁴⁹ 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).

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.

⁵¹ tn Grk “in whom the evil spirit was.”

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.”

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.

⁵⁴ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

⁵⁵ map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.

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

⁵⁷ tn Or “exalted.”

⁵⁸ tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

⁵⁹ 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.”

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

⁶¹ tn On this term see BDAG 800 s.v. περίεργος 2.

⁶² tn Or “scrolls.”

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.”

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.

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).

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.

⁶⁷ tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

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.

⁶⁹ tn Grk “all these things had been fulfilled.”

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.”

⁷¹ map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

⁷² sn Macedonia was the Roman province of Macedonia in Greece.

⁷³ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

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.

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

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

⁷⁷ tn Grk “two of those who ministered to him.”

⁷⁸ sn Macedonia was the Roman province of Macedonia in Greece.

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.

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.

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, then…Ac 12:1; 19:23.”

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

⁸³ sn The Way refers to the Christian movement (Christianity).

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.”

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.

⁸⁶ tn Grk “brought not a little business” (an idiom).

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.

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

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.

⁹⁰ sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

⁹¹ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

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

⁹³ tn Or “misled.”

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

⁹⁵ map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.

⁹⁶ tn Grk “Asia”; see the note on this word in v. 22.

⁹⁷ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

⁹⁸ tn The words “at all” are not in the Greek text but are implied.

⁹⁹ tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 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.

¹⁰¹ tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

¹⁰² tn Grk “Asia”; see the note on this word in v. 22.

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.”

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.

¹⁰⁵ tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

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).

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.

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.

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.

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.”

¹¹¹ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

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.

¹¹³ tn Grk “to the theater with one accord.”

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 assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”

¹¹⁵ tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

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

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.

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.

¹¹⁹ tn Or “had assembled.”

¹²⁰ tn Or “Some of the crowd gave instructions to.”

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.

¹²² 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.”

¹²³ tn Or “motioning.”

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.

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 assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”

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

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

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).

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.

¹³⁰ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

¹³¹ tn This is a generic use of ἄνθρωπος (anqrwpo").

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

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.

¹³⁴ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

¹³⁵ tn Grk “these things.”

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.”

¹³⁷ tn Grk “it is necessary that you be quiet.”

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.

¹³⁹ tn Or perhaps, “desecrators of temples.”

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.

¹⁴¹ tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…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.”

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.

¹⁴⁴ tn Or “anything more than this.”

¹⁴⁵ tn Or “resolved.”

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.

¹⁴⁷ tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

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.

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.

¹⁵⁰ 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.”

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.

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

¹⁵³ tn Grk “these things.”

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

¹⁵⁵ tn Or “exhorting.”

¹⁵⁶ tn Or “and taking leave of them.”

¹⁵⁷ sn Macedonia was the Roman province of Macedonia in Greece.

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.

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.

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

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).

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

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.”

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

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

¹⁶⁶ 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.

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

¹⁶⁸ sn Macedonia was the Roman province of Macedonia in Greece.

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

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.

¹⁷¹ tn Grk “of the Thessalonians.”

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.

¹⁷³ sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.

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.

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.

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

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.

¹⁷⁸ map For location see JP1-C1; JP2-C1; JP3-C1; JP4-C1.

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).

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

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

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).

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

¹⁸⁴ tn Or “assembled.”

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.

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

¹⁸⁷ tn Or “prolonged.”

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.”

¹⁸⁹ sn This is best taken as a parenthetical note by the author.

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

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

¹⁹² tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

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.”

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

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

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

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.

¹⁹⁸ tn Grk “for his life is in him” (an idiom).

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

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

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

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.’”

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

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

²⁰⁵ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

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

²⁰⁷ 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.”

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.”

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

²¹⁰ tn Or “there on foot.”

²¹¹ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

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.

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.

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.

²¹⁵ tn Or “offshore from Chios.”

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.”

²¹⁷ sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.

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).

²¹⁹ map For location see JP1-D2; JP2-D2; JP3-D2; JP4-D2.

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.”

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.

²²² tn Or “was eager.”

²²³ map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

²²⁴ tn Grk “if it could be to him” (an idiom).

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

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.

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.’”

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.

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.”

²³⁰ tn Grk “Asia”; see the note on this word in v. 16.

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.

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

²³³ tn Or “declaring.”

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.

²³⁵ tn Or “openly.”

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.”

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.

²³⁸ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

²³⁹ tn Grk “bound.”

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).

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.”

²⁴² tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 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).

²⁴⁴ tn The Greek text here reads κατὰ πόλιν (kata polin).

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

²⁴⁶ tn Grk “bonds.”

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

²⁴⁸ tn Grk “soul.”

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’).”

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.”

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.

²⁵² tn Or “to the gospel.”

²⁵³ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

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

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.

²⁵⁶ tn Grk “will see my face” (an idiom for seeing someone in person).

²⁵⁷ tn Or “testify.”

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

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.

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.”

²⁶¹ tn Or “proclaiming,” “declaring.”

²⁶² tn Or “plan.”

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

²⁶⁴ tn Grk “in which.”

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.

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.

²⁶⁷ tn Or “acquired.”

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.

²⁶⁹ tn Grk “after my departure.”

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.

²⁷¹ tn Grk “from among yourselves.”

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.

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

²⁷⁴ tn Or “be watchful.”

²⁷⁵ tn Or “admonishing.”

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.”

²⁷⁷ tn Grk “word.”

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.

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.

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

²⁸¹ sn The expression By all these things means “In everything I did.”

²⁸² tn Or “must assist.”

²⁸³ tn Or “the sick.” See Eph 4:28.

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.

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.

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.

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

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

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.

²⁹⁰ tn Or “pained.”

²⁹¹ tn Grk “by the word that he had said.”

²⁹² tn Grk “to see his face” (an idiom for seeing someone in person).

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

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”).

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.

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

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

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.”

²⁹⁹ sn Cos was an island in the Aegean Sea.

³⁰⁰ sn Rhodes was an island off the southwestern coast of Asia Minor.

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

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.

³⁰³ sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.

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.

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

³⁰⁶ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

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.

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.”

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.

³¹⁰ tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς 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.

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

³¹² tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.

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.

³¹⁴ tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. 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.

³¹⁵ map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

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.

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.”

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.

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.

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.

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

³²² sn These words are part of v. 5 in the standard critical Greek text.

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.

³²⁴ tn Grk “to their own”; the word “homes” is implied.

³²⁵ sn Tyre was a city and seaport on the coast of Phoenicia.

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

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.

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).

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.

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

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).

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).

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

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

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.

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.

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).

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

³³⁹ tn The words “with it” are not in the Greek text, but are implied.

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

³⁴¹ tn Or “the people there.”

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).

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.

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

³⁴⁵ tn Grk “we became silent, saying.”

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.

³⁴⁷ tn Or “we made preparations.”

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

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.

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

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

³⁵² tn Or “warmly” (see BDAG 144 s.v. ἀσμένως).

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

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

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

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 ἕκαστον…Ac 21:19.”

³⁵⁷ sn Note how Paul credited God with the success of his ministry.

³⁵⁸ tn Or “glorified.”

³⁵⁹ tn Grk “how many thousands there are among the Jews.”

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.”

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).

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.

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.”

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

³⁶⁵ tn Grk “or walk.”

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.”

³⁶⁷ tn Grk “do this that.”

³⁶⁸ tn Grk “There are four men here.”

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.”

³⁷⁰ tn On the term for “vow,” see BDAG 416 s.v. εὐχή 2.

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).

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

³⁷³ tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 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.

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

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.’”

³⁷⁷ sn The law refers to the law of Moses.

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.”

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.

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.

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).

³⁸² tn BDAG 422 s.v. ἔχω 11.b.β has “temporal, to be next, immediately following…τῇ ἐχομένῃ…on the next day Lk 13:33…Ac 20:15; w. ἡμέρᾳ added…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.

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.

³⁸⁵ sn The days of purification refers to the days of ritual cleansing.

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.

³⁸⁷ tn Grk “for each one.”

³⁸⁸ tn BDAG 975 s.v. συντελέω 4 has “to come to an end of a duration, come to an end, be over…Ac 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.

³⁹⁰ tn Grk “in the temple.” See the note on the word “temple” in v. 28.

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.’”

³⁹² tn Grk “and laid hands on.”

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.

³⁹⁴ sn The law refers to the law of Moses.

³⁹⁵ tn Grk “this place.”

³⁹⁶ tn BDAG 400 s.v. ἔτι 2.b has “ἔ. δὲ καί furthermore…al. ἔ. τε καί…Lk 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.

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.

³⁹⁸ tn Or “and has defiled this holy place.”

³⁹⁹ tn Grk “whom.”

⁴⁰⁰ tn On the phrase “inner temple courts” see the note on the word “temple” in v. 28.

⁴⁰¹ tn On this term see BDAG 545 s.v. κινέω 2.b.

⁴⁰² tn Or “the people formed a mob.” BDAG 967 s.v. συνδρομή has “formation of a mob by pers. running together, running together…ἐγένετο σ. τοῦ λαοῦ the people rushed together Ac 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.

⁴⁰⁴ tn Grk “out of the temple.” See the note on the word “temple” in v. 28.

⁴⁰⁵ tn Grk “seeking.”

⁴⁰⁶ tn Or “information” (originally concerning a crime; BDAG 1050 s.v. φάσις).

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

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.

⁴⁰⁹ sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion.

⁴¹⁰ tn BDAG 953 s.v. συγχέω has “Pass. w. act.force be in confusion…ὅλη συγχύννεται ᾿Ιερουσαλήμ 21:31.”

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.

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

⁴¹³ sn See the note on the word centurion in 10:1.

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

⁴¹⁵ tn Grk “seeing.” The participle ἰδόντες (idonte") has been taken temporally.

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

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.

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

⁴¹⁹ tn Grk “seized.”

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

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.

⁴²² tn Grk “and what it is”; this has been simplified to “what.”

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.”

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

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.”

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

⁴²⁷ tn Or “clamor,” “uproar” (BDAG 458 s.v. θόρυβος).

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

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.”

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

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.

⁴³² tn This refers to mob violence (BDAG 175 s.v. βία b).

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.

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.

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.”

⁴³⁶ tn Grk “says” (a historical present).

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

⁴³⁸ tn Grk “Is it permitted for me to say” (an idiom).

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

⁴⁴⁰ tn Grk “said.”

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.

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.”

⁴⁴³ tn Grk “of the Sicarii.”

⁴⁴⁴ tn Or “desert.”

⁴⁴⁵ tn Grk “before these days.”

⁴⁴⁶ tn Grk “said.”

⁴⁴⁷ tn Grk “a Jewish man.”

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).

⁴⁴⁹ tn Grk “I beg you.”

⁴⁵⁰ tn The referent (the commanding officer) has been supplied here in the translation for clarity.

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

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

⁴⁵³ tn Or “motioned.”

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.”

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.”

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.