Discovery BoxActs 18:19-21
Context18:19 When they reached Ephesus, 1 Paul 2 left Priscilla and Aquila 3 behind there, but he himself went 4 into the synagogue 5 and addressed 6 the Jews. 18:20 When they asked him to stay longer, he would not consent, 7 18:21 but said farewell to 8 them and added, 9 “I will come back 10 to you again if God wills.” 11 Then 12 he set sail from Ephesus,
Acts 18:24
Context18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. 13 He was an eloquent speaker, 14 well-versed 15 in the scriptures.
Acts 19:1-41
Context19:1 While 16 Apollos was in Corinth, 17 Paul went through the inland 18 regions 19 and came to Ephesus. 20 He 21 found some disciples there 22 19:2 and said to them, “Did you receive the Holy Spirit when you believed?” 23 They replied, 24 “No, we have not even 25 heard that there is a Holy Spirit.” 19:3 So Paul 26 said, “Into what then were you baptized?” “Into John’s baptism,” they replied. 27 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, 28 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 29 his hands on them, the Holy Spirit came 30 upon them, and they began to speak 31 in tongues and to prophesy. 32 19:7 (Now there were about twelve men in all.) 33
19:8 So Paul 34 entered 35 the synagogue 36 and spoke out fearlessly 37 for three months, addressing 38 and convincing 39 them about the kingdom of God. 40 19:9 But when 41 some were stubborn 42 and refused to believe, reviling 43 the Way 44 before the congregation, he left 45 them and took the disciples with him, 46 addressing 47 them every day 48 in the lecture hall 49 of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, 50 both Jews and Greeks, heard the word of the Lord. 51
19:11 God was performing extraordinary 52 miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body 53 were brought 54 to the sick, their diseases left them and the evil spirits went out of them. 55 19:13 But some itinerant 56 Jewish exorcists tried to invoke the name 57 of the Lord Jesus over those who were possessed by 58 evil spirits, saying, “I sternly warn 59 you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named 60 Sceva, a Jewish high priest, were doing this.) 61 19:15 But the evil spirit replied to them, 62 “I know about Jesus 63 and I am acquainted with 64 Paul, but who are you?” 65 19:16 Then the man who was possessed by 66 the evil spirit jumped on 67 them and beat them all into submission. 68 He prevailed 69 against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, 70 both Jews and Greeks; fear came over 71 them all, and the name of the Lord Jesus was praised. 72 19:18 Many of those who had believed came forward, 73 confessing and making their deeds known. 74 19:19 Large numbers 75 of those who had practiced magic 76 collected their books 77 and burned them up in the presence of everyone. 78 When 79 the value of the books was added up, it was found to total fifty thousand silver coins. 80 19:20 In this way the word of the Lord 81 continued to grow in power 82 and to prevail. 83
19:21 Now after all these things had taken place, 84 Paul resolved 85 to go to Jerusalem, 86 passing through Macedonia 87 and Achaia. 88 He said, 89 “After I have been there, I must also see Rome.” 90 19:22 So after sending 91 two of his assistants, 92 Timothy and Erastus, to Macedonia, 93 he himself stayed on for a while in the province of Asia. 94
19:23 At 95 that time 96 a great disturbance 97 took place concerning the Way. 98 19:24 For a man named Demetrius, a silversmith who made silver shrines 99 of Artemis, 100 brought a great deal 101 of business 102 to the craftsmen. 19:25 He gathered 103 these 104 together, along with the workmen in similar trades, 105 and said, “Men, you know that our prosperity 106 comes from this business. 19:26 And you see and hear that this Paul has persuaded 107 and turned away 108 a large crowd, 109 not only in Ephesus 110 but in practically all of the province of Asia, 111 by saying 112 that gods made by hands are not gods at all. 113 19:27 There is danger not only that this business of ours will come into disrepute, 114 but also that the temple of the great goddess Artemis 115 will be regarded as nothing, 116 and she whom all the province of Asia 117 and the world worship will suffer the loss of her greatness.” 118
19:28 When 119 they heard 120 this they became enraged 121 and began to shout, 122 “Great is Artemis 123 of the Ephesians!” 19:29 The 124 city was filled with the uproar, 125 and the crowd 126 rushed to the theater 127 together, 128 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, 129 the disciples would not let him. 19:31 Even some of the provincial authorities 130 who were his friends sent 131 a message 132 to him, urging him not to venture 133 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. 134 19:33 Some of the crowd concluded 135 it was about 136 Alexander because the Jews had pushed him to the front. 137 Alexander, gesturing 138 with his hand, was wanting to make a defense 139 before the public assembly. 140 19:34 But when they recognized 141 that he was a Jew, they all shouted in unison, 142 “Great is Artemis 143 of the Ephesians!” for about two hours. 144 19:35 After the city secretary 145 quieted the crowd, he said, “Men of Ephesus, what person 146 is there who does not know that the city of the Ephesians is the keeper 147 of the temple of the great Artemis 148 and of her image that fell from heaven? 149 19:36 So because these facts 150 are indisputable, 151 you must keep quiet 152 and not do anything reckless. 153 19:37 For you have brought these men here who are neither temple robbers 154 nor blasphemers of our goddess. 155 19:38 If then Demetrius and the craftsmen who are with him have a complaint 156 against someone, the courts are open 157 and there are proconsuls; let them bring charges against one another there. 158 19:39 But if you want anything in addition, 159 it will have to be settled 160 in a legal assembly. 161 19:40 For 162 we are in danger of being charged with rioting 163 today, since there is no cause we can give to explain 164 this disorderly gathering.” 165 19:41 After 166 he had said 167 this, 168 he dismissed the assembly. 169
Acts 20:17
Context20:17 From Miletus 170 he sent a message 171 to Ephesus, telling the elders of the church to come to him. 172
Acts 20:1
Context20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging 173 them and saying farewell, 174 he left to go to Macedonia. 175
Colossians 1:1
Context1:1 From Paul, 176 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Colossians 1:8
Context1:8 who also told us of your love in the Spirit.
Ephesians 1:1
Context1:1 From Paul, 177 an apostle of Christ Jesus by the will of God, to the saints [in Ephesus], 178 the faithful 179 in Christ Jesus.
Ephesians 1:1
Context1:1 From Paul, 180 an apostle of Christ Jesus by the will of God, to the saints [in Ephesus], 181 the faithful 182 in Christ Jesus.
Ephesians 1:3
Context1:3 Blessed 183 is 184 the God and Father of our Lord Jesus Christ, who has blessed 185 us with every spiritual blessing in the heavenly realms in Christ.
[18:19] 1 sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334
[18:19] 2 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[18:19] 3 tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
[18:19] 4 tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[18:19] 5 sn See the note on synagogue in 6:9.
[18:19] 6 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 18:19. 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.
[18:20] 7 sn He would not consent. Paul probably refused because he wanted to reach Jerusalem for the festival season before the seas became impassable during the winter.
[18:21] 8 tn Or “but took leave of.”
[18:21] 9 tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.
[18:21] 10 tn Or “will return.”
[18:21] 11 tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.
[18:21] 12 tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.
[18:24] 13 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[18:24] 14 tn Or “was a learned man.” In this verse λόγιος (logios) can refer to someone who was an attractive and convincing speaker, a rhetorician (L&N 33.32), or it can refer to the person who has acquired a large part of the intellectual heritage of a given culture (“learned” or “cultured,” L&N 27.20, see also BDAG 598 s.v. λόγιος which lists both meanings as possible here). The description of Apollos’ fervent speaking in the following verses, as well as implications from 1 Cor 1-4, where Paul apparently compares his style and speaking ability with that of Apollos, suggests that eloquent speaking ability or formal rhetorical skill are in view here. This clause has been moved from its order in the Greek text (Grk “a certain Jew named Apollos, a native of Alexandria, an eloquent speaker, arrived in Ephesus, who was powerful in the scriptures”) and paired with the last element (“powerful in the scriptures”) due to the demands of clarity and contemporary English style.
[18:24] 15 tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”
[19:1] 16 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] 17 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[19:1] 19 tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”
[19:1] 20 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:1] 21 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] 22 tn The word “there” is not in the Greek text but is implied.
[19:2] 23 tn The participle πιστεύσαντες (pisteusante") is taken temporally.
[19:2] 24 tn Grk “they [said] to him” (the word “said” is implied in the Greek text).
[19:2] 25 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] 26 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[19:4] 28 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] 30 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] 31 tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.
[19:6] 32 tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.
[19:7] 33 sn This is a parenthetical note by the author.
[19:8] 34 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[19:8] 35 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] 36 sn See the note on synagogue in 6:9.
[19:8] 38 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] 39 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] 40 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] 41 tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.
[19:9] 42 tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.
[19:9] 43 tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”
[19:9] 44 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] 45 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] 46 tn The words “with him” are not in the Greek text, but are implied.
[19:9] 47 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] 48 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[19:9] 49 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] 50 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] 51 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] 52 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”
[19:12] 53 tn Or “skin” (the outer surface of the body).
[19:12] 54 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] 55 tn The words “of them” are not in the Greek text, but are implied.
[19:13] 56 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”
[19:13] 57 tn Grk “to name the name.”
[19:13] 58 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] 59 sn The expression I sternly warn you means “I charge you as under oath.”
[19:14] 60 tn Grk “a certain Sceva.”
[19:14] 61 sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.
[19:15] 62 tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
[19:15] 63 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] 64 tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginwskw).
[19:15] 65 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] 66 tn Grk “in whom the evil spirit was.”
[19:16] 67 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] 68 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] 69 tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”
[19:17] 70 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:17] 71 tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”
[19:18] 73 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] 74 tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”
[19:19] 75 tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.
[19:19] 76 tn On this term see BDAG 800 s.v. περίεργος 2.
[19:19] 78 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] 79 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] 80 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] 81 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] 82 tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).
[19:20] 83 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] 84 tn Grk “all these things had been fulfilled.”
[19:21] 85 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] 86 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:21] 87 sn Macedonia was the Roman province of Macedonia in Greece.
[19:21] 88 sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.
[19:21] 89 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] 90 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] 91 tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).
[19:22] 92 tn Grk “two of those who ministered to him.”
[19:22] 93 sn Macedonia was the Roman province of Macedonia in Greece.
[19:22] 94 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] 95 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] 96 tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”
[19:23] 97 tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).
[19:23] 98 sn The Way refers to the Christian movement (Christianity).
[19:24] 99 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] 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.
[19:24] 101 tn Grk “brought not a little business” (an idiom).
[19:24] 102 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] 103 tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.
[19:25] 104 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] 105 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] 106 tn Another possible meaning is “that this business is an easy way for us to earn a living.”
[19:26] 107 tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.
[19:26] 109 tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”
[19:26] 110 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:26] 111 tn Grk “Asia”; see the note on this word in v. 22.
[19:26] 112 tn The participle λέγων (legwn) has been regarded as indicating instrumentality.
[19:26] 113 tn The words “at all” are not in the Greek text but are implied.
[19:27] 114 tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”
[19:27] 115 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] 116 tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”
[19:27] 117 tn Grk “Asia”; see the note on this word in v. 22.
[19:27] 118 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] 119 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] 120 tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.
[19:28] 121 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] 122 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] 123 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] 124 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] 125 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] 126 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
[19:29] 127 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] 128 tn Grk “to the theater with one accord.”
[19:30] 129 tn Or “enter the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”
[19:31] 130 tn Grk “Asiarchs” (high-ranking officials of the province of Asia).
[19:31] 131 tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.
[19:31] 132 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] 133 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] 134 tn Or “had assembled.”
[19:33] 135 tn Or “Some of the crowd gave instructions to.”
[19:33] 136 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] 137 tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”
[19:33] 138 tn Or “motioning.”
[19:33] 139 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] 140 tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”
[19:34] 141 tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.
[19:34] 142 tn Grk “[they shouted] with one voice from all of them” (an idiom).
[19:34] 143 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] 144 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] 145 tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.
[19:35] 146 tn This is a generic use of ἄνθρωπος (anqrwpo").
[19:35] 147 tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.
[19:35] 148 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] 149 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[19:36] 150 tn Grk “these things.”
[19:36] 151 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] 152 tn Grk “it is necessary that you be quiet.”
[19:36] 153 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] 154 tn Or perhaps, “desecrators of temples.”
[19:37] 155 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] 156 tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”
[19:38] 157 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] 158 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] 159 tn Or “anything more than this.”
[19:39] 161 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] 162 tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.
[19:40] 163 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] 164 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] 165 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.”
[19:41] 166 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] 167 tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.
[19:41] 168 tn Grk “these things.”
[19:41] 169 sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.
[20:17] 170 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
[20:17] 171 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] 172 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.’”
[20:1] 174 tn Or “and taking leave of them.”
[20:1] 175 sn Macedonia was the Roman province of Macedonia in Greece.
[1:1] 176 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 177 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 178 tc The earliest and most important
[1:1] 179 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style [and even if this letter is not by Paul it follows the general style of Paul’s letters, with some modifications]) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated. See M. Barth, Ephesians (AB 34), 1:68 and ExSyn 282.
[1:1] 180 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 181 tc The earliest and most important
[1:1] 182 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style [and even if this letter is not by Paul it follows the general style of Paul’s letters, with some modifications]) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated. See M. Barth, Ephesians (AB 34), 1:68 and ExSyn 282.
[1:3] 183 sn Eph 1:3-14 comprises one long sentence in Greek, with three major sections. Each section ends with a note of praise for God (vv. 6, 12, 14), focusing on a different member of the Trinity. After an opening summary of all the saints’ spiritual blessings (v. 3), the first section (vv. 4-6) offers up praise that the Father has chosen us in eternity past; the second section (vv. 7-12) offers up praise that the Son has redeemed us in the historical past (i.e., at the cross); the third section (vv. 13-14) offers up praise that the Holy Spirit has sealed us in our personal past, at the point of conversion.
[1:3] 184 tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos), the author’s intention at this point in the epistle, and the literary genre of this material must all come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. The meaning “blessed” would be more naturally paired with an indicative verb here and would suggest that blessedness is an intrinsic part of God’s character. The meaning “praised” would be more naturally paired with an optative verb here and would suggest that God ought to be praised. Pauline style in the epistles generally moves from statements to obligations, expressing the reality first and then the believer’s necessary response, which would favor the indicative. However, many scholars regard Eph 1:3-14 as a berakah psalm (cf. A. T. Lincoln, Ephesians [WBC], 10-11). Rooted in the OT and Jewish worship, berakah psalms were songs of praise in which the worshiper gave praise to God; this would favor the optative (although not all scholars are agreed on this genre classification here; see H. W. Hoehner, Ephesians, 153-59, for discussion and an alternate conclusion). When considered as a whole, although a decision is difficult, the indicative seems to fit all the factors better. The author seems to be pointing to who God is and what he has done for believers in this section; the indicative more naturally fits that emphasis. Cf. also 2 Cor 1:3; 1 Pet 1:3.
