Discovery BoxActs 19:1--20:38
Context19:1 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
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
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
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
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.
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.
[19:1] 1 tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[19:1] 2 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[19:1] 4 tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”
[19:1] 5 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:1] 6 tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[19:1] 7 tn The word “there” is not in the Greek text but is implied.
[19:2] 8 tn The participle πιστεύσαντες (pisteusante") is taken temporally.
[19:2] 9 tn Grk “they [said] to him” (the word “said” is implied in the Greek text).
[19:2] 10 tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.
[19:3] 11 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[19:4] 13 sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).
[19:6] 15 sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.
[19:6] 16 tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.
[19:6] 17 tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.
[19:7] 18 sn This is a parenthetical note by the author.
[19:8] 19 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[19:8] 20 tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[19:8] 21 sn See the note on synagogue in 6:9.
[19:8] 23 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
[19:8] 24 tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”
[19:8] 25 sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.
[19:9] 26 tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.
[19:9] 27 tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.
[19:9] 28 tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”
[19:9] 29 sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).
[19:9] 30 tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.
[19:9] 31 tn The words “with him” are not in the Greek text, but are implied.
[19:9] 32 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
[19:9] 33 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[19:9] 34 tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”
[19:10] 35 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[19:10] 36 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[19:11] 37 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”
[19:12] 38 tn Or “skin” (the outer surface of the body).
[19:12] 39 tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).
[19:12] 40 tn The words “of them” are not in the Greek text, but are implied.
[19:13] 41 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”
[19:13] 42 tn Grk “to name the name.”
[19:13] 43 tn Grk “who had.” Here ἔχω (ecw) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.
[19:13] 44 sn The expression I sternly warn you means “I charge you as under oath.”
[19:14] 45 tn Grk “a certain Sceva.”
[19:14] 46 sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.
[19:15] 47 tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
[19:15] 48 tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Ihsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.
[19:15] 49 tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with 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] 50 sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.
[19:16] 51 tn Grk “in whom the evil spirit was.”
[19:16] 52 tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomeno") has been translated as a finite verb due to requirements of contemporary English style. L&N 15.239 has “ἐφαλόμενος ὁ ἄνθρωπος ἐπ᾿ αὐτούς ‘the man jumped on them’ Ac 19:16.”
[19:16] 53 tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusa") has been translated as a finite verb due to requirements of contemporary English style. According to W. Foerster, TDNT 3:1098, the word means “the exercise of dominion against someone, i.e., to one’s own advantage.” These exorcists were shown to be powerless in comparison to Jesus who was working through Paul.
[19:16] 54 tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”
[19:17] 55 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:17] 56 tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”
[19:18] 58 tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.
[19:18] 59 tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτο'ν make their deeds known Ac 19:18.”
[19:19] 60 tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.
[19:19] 61 tn On this term see BDAG 800 s.v. περίεργος 2.
[19:19] 63 tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”
[19:19] 64 tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[19:19] 65 tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).
[19:20] 66 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[19:20] 67 tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).
[19:20] 68 sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.
[19:21] 69 tn Grk “all these things had been fulfilled.”
[19:21] 70 tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”
[19:21] 71 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:21] 72 sn Macedonia was the Roman province of Macedonia in Greece.
[19:21] 73 sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.
[19:21] 74 tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.
[19:21] 75 sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.
[19:22] 76 tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).
[19:22] 77 tn Grk “two of those who ministered to him.”
[19:22] 78 sn Macedonia was the Roman province of Macedonia in Greece.
[19:22] 79 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[19:23] 80 tn Grk “There happened at that time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Instead the verb “took place” has been supplied in the translation.
[19:23] 81 tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”
[19:23] 82 tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).
[19:23] 83 sn The Way refers to the Christian movement (Christianity).
[19:24] 84 tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”
[19:24] 85 sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
[19:24] 86 tn Grk “brought not a little business” (an idiom).
[19:24] 87 sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.
[19:25] 88 tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.
[19:25] 89 tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.
[19:25] 90 sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.
[19:25] 91 tn Another possible meaning is “that this business is an easy way for us to earn a living.”
[19:26] 92 tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.
[19:26] 94 tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”
[19:26] 95 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:26] 96 tn Grk “Asia”; see the note on this word in v. 22.
[19:26] 97 tn The participle λέγων (legwn) has been regarded as indicating instrumentality.
[19:26] 98 tn The words “at all” are not in the Greek text but are implied.
[19:27] 99 tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”
[19:27] 100 sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
[19:27] 101 tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”
[19:27] 102 tn Grk “Asia”; see the note on this word in v. 22.
[19:27] 103 tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”
[19:28] 104 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[19:28] 105 tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.
[19:28] 106 tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier, though Luke referred to “zeal” or “jealousy” in the former case (Acts 7:54).
[19:28] 107 tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.
[19:28] 108 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
[19:29] 109 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[19:29] 110 tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”
[19:29] 111 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
[19:29] 112 sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.
[19:29] 113 tn Grk “to the theater with one accord.”
[19:30] 114 tn Or “enter the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”
[19:31] 115 tn Grk “Asiarchs” (high-ranking officials of the province of Asia).
[19:31] 116 tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.
[19:31] 117 tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[19:31] 118 tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.
[19:32] 119 tn Or “had assembled.”
[19:33] 120 tn Or “Some of the crowd gave instructions to.”
[19:33] 121 tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.
[19:33] 122 tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”
[19:33] 123 tn Or “motioning.”
[19:33] 124 sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.
[19:33] 125 tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”
[19:34] 126 tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.
[19:34] 127 tn Grk “[they shouted] with one voice from all of them” (an idiom).
[19:34] 128 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).
[19:34] 129 sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.
[19:35] 130 tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.
[19:35] 131 tn This is a generic use of ἄνθρωπος (anqrwpo").
[19:35] 132 tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.
[19:35] 133 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
[19:35] 134 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[19:36] 135 tn Grk “these things.”
[19:36] 136 tn The genitive absolute construction with the participle ὄντων (ontwn) has been translated as a causal adverbial participle. On the term translated “indisputable” see BDAG 68-69 s.v. ἀναντίρρητος which has “not to be contradicted, undeniable.”
[19:36] 137 tn Grk “it is necessary that you be quiet.”
[19:36] 138 tn L&N 88.98 has “pertaining to impetuous and reckless behavior – ‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.
[19:37] 139 tn Or perhaps, “desecrators of temples.”
[19:37] 140 sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.
[19:38] 141 tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”
[19:38] 142 tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”
[19:38] 143 tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.
[19:39] 144 tn Or “anything more than this.”
[19:39] 146 tn Or “in a legal meeting of the citizens.” L&N 30.81 has “ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται ‘it will have to be settled in a legal meeting of the citizens’ Ac 19:39.” This meeting took place three times a year.
[19:40] 147 tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.
[19:40] 148 tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.
[19:40] 149 tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.
[19:40] 150 tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”
[19:41] 151 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[19:41] 152 tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.
[19:41] 153 tn Grk “these things.”
[19:41] 154 sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.
[20:1] 156 tn Or “and taking leave of them.”
[20:1] 157 sn Macedonia was the Roman province of Macedonia in Greece.
[20:2] 158 tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.
[20:2] 159 tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.
[20:2] 160 tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.
[20:2] 161 tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).
[20:3] 162 tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”
[20:3] 163 tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”
[20:3] 164 sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).
[20:3] 165 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
[20:3] 166 tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.
[20:3] 167 tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”
[20:3] 168 sn Macedonia was the Roman province of Macedonia in Greece.
[20:4] 169 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
[20:4] 170 sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.
[20:4] 171 tn Grk “of the Thessalonians.”
[20:4] 172 tn Grk “and Gaius,” but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[20:4] 173 sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.
[20:4] 174 tn Grk “the Asians Tychicus and Trophimus.” In the NT “Asia” always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[20:5] 175 tn Grk “These, having gone on ahead, were waiting.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
[20:5] 176 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.
[20:6] 177 sn This marks the beginning of another “we” section in Acts. These have been traditionally understood to mean that Luke was in the company of Paul for this part of the journey.
[20:6] 178 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[20:6] 179 sn The days of Unleavened Bread refer to the week following Passover. Originally an agricultural festival commemorating the beginning of harvest, it was celebrated for seven days beginning on the fifteenth day of the month Nisan (March-April). It was later combined with Passover (Exod 12:1-20; Ezek 45:21-24; Matt 26:17; Luke 22:1).
[20:6] 180 tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”
[20:6] 181 tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.
[20:6] 182 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor. From Philippi to Troas was about 125 mi (200 km).
[20:7] 183 sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).
[20:7] 185 tn The verb διαλέγομαι (dialegomai) is frequently used of Paul addressing Jews in the synagogue. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. In the context of a Christian gathering, it is preferable to translate διελέγετο (dielegeto) simply as “speak” here. The imperfect verb διελέγετο has been translated as an ingressive imperfect.
[20:7] 186 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
[20:8] 188 tn More commonly λαμπάς (lampa") means “torch,” but here according to BDAG 585 s.v. λαμπάς 2, “lamp…w. a wick and space for oil.”
[20:8] 189 sn This is best taken as a parenthetical note by the author.
[20:9] 190 tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).
[20:9] 191 tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (kataferomeno") has been translated as a finite verb due to requirements of contemporary English style.
[20:9] 192 tn The participle διαλεγομένου (dialegomenou) has been taken temporally.
[20:9] 193 tn BDAG 529 s.v. καταφέρω 3 has “κατενεχθεὶς ἀπὸ τοῦ ὔπνου overwhelmed by sleep vs. 9b,” but this expression is less common in contemporary English than phrases like “fast asleep” or “sound asleep.”
[20:10] 194 tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
[20:10] 195 tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”
[20:10] 196 tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.
[20:10] 197 tn BDAG 959 s.v. συμπεριλαμβάνω has “to throw one’s arms around, embrace w. acc. to be supplied Ac 20:10.” However, “embraced the young man” might be taken (out of context) to have erotic implications, while “threw his arms around him” would be somewhat redundant since “threw” has been used in the previous phrase.
[20:10] 198 tn Grk “for his life is in him” (an idiom).
[20:11] 199 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[20:11] 200 tn Grk “going back upstairs.” The participle ἀναβάς (anabas) has been translated as a finite verb due to requirements of contemporary English style.
[20:11] 201 tn Grk “talking with them.” The participle ὁμιλήσας (Jomilhsas) has been translated as a finite verb due to requirements of contemporary English style.
[20:12] 202 tn Grk “were not to a moderate degree” (an idiom). L&N 78.11 states: “μετρίως: a moderate degree of some activity or state – ‘moderately, to a moderate extent.’ ἤγαγον δὲ τὸν παῖδα ζῶντα, καὶ παρεκλήθησαν οὐ μετρίωθς ‘they took the young man home alive and were greatly comforted’ Ac 20:12. In Ac 20:12 the phrase οὐ μετρίως, literally ‘not to a moderate degree,’ is equivalent to a strong positive statement, namely, ‘greatly’ or ‘to a great extent.’”
[20:13] 203 tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.
[20:13] 204 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
[20:13] 205 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
[20:13] 206 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
[20:13] 207 tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”
[20:13] 208 tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”
[20:13] 209 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
[20:13] 210 tn Or “there on foot.”
[20:14] 211 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
[20:14] 212 tn Grk “taking him aboard, we.” The participle ἀναλαβόντες (analabonte") has been translated as a finite verb due to requirements of contemporary English style.
[20:14] 213 sn Mitylene was the most important city on the island of Lesbos in the Aegean Sea. It was about 44 mi (70 km) from Assos.
[20:15] 214 tn Grk “setting sail from there.” The participle ἀποπλεύσαντες (apopleusante") has been translated as a finite verb due to requirements of contemporary English style.
[20:15] 215 tn Or “offshore from Chios.”
[20:15] 216 tn Or “crossed over to,” “arrived at.” L&N 54.12 has “παραβάλλω: (a technical, nautical term) to sail up to or near – ‘to approach, to arrive at, to sail to.’ παρεβάλομεν εἰς Σάμον ‘we approached Samos’ or ‘we arrived at Samos’ Ac 20:15.”
[20:15] 217 sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.
[20:15] 218 sn Miletus was a seaport on the western coast of Asia Minor about 40 mi (70 km) south of Ephesus. From Mitylene to Miletus was about 125 mi (200 km).
[20:16] 219 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[20:16] 220 tn Grk “so that he might not have to spend time.” L&N 67.79 has “ὅπως μὴ γένηται αὐτῷ χρονοτριβῆσαι ἐν τῇ ᾿Ασίᾳ ‘so as not to spend any time in the province of Asia’ Ac 20:16.”
[20:16] 221 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
[20:16] 222 tn Or “was eager.”
[20:16] 223 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:16] 224 tn Grk “if it could be to him” (an idiom).
[20:17] 225 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
[20:17] 226 tn The words “a message” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[20:17] 227 tn The words “to him” are not in the Greek text but are implied. L&N 33.311 has for the verb μετακαλέομαι (metakaleomai) “to summon someone, with considerable insistence and authority – ‘to summon, to tell to come.’”
[20:18] 228 tn Grk “You yourselves know, from the first day I set foot in Asia, how I was with you the whole time.” This could be understood to mean “how I stayed with you the whole time,” but the following verses make it clear that Paul’s lifestyle while with the Ephesians is in view here. Thus the translation “how I lived the whole time I was with you” makes this clear.
[20:18] 229 tn Or “I arrived.” BDAG 367 s.v. ἐπιβαίνω 2, “set foot in…εἰς τ. ᾿Ασίαν set foot in Asia Ac 20:18.” However, L&N 15.83 removes the idiom: “you know that since the first day that I came to Asia.”
[20:18] 230 tn Grk “Asia”; see the note on this word in v. 16.
[20:19] 231 sn On humility see 2 Cor 10:1; 11:7; 1 Thess 2:6; Col 3:12; Eph 4:2; Phil 2:3-11.
[20:19] 232 sn These plots are mentioned in Acts 9:24; 20:13.
[20:20] 233 tn Or “declaring.”
[20:20] 234 tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.
[20:21] 236 tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”
[20:21] 237 tc Several
[20:22] 238 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
[20:22] 240 sn This journey to Jerusalem suggests a parallel between Paul and Jesus, since the “Jerusalem journey” motif figures so prominently in Luke’s Gospel (9:51-19:44).
[20:22] 241 tn BDAG 965 s.v. συναντάω 2 has τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς without knowing what will happen to me there Ac 20:22.”
[20:23] 242 tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”
[20:23] 243 tn The verb διαμαρτύρομαι (diamarturomai) can mean “warn” (BDAG 233 s.v. διαμαρτύρομαι 2 has “solemnly urge, exhort, warn…w. dat. of pers. addressed”), and this meaning better fits the context here, although BDAG categorizes Acts 20:23 under the meaning “testify of, bear witness to” (s.v. 1).
[20:23] 244 tn The Greek text here reads κατὰ πόλιν (kata polin).
[20:23] 245 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
[20:23] 247 tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.
[20:24] 249 tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”
[20:24] 250 tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”
[20:24] 251 tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.
[20:24] 252 tn Or “to the gospel.”
[20:25] 253 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
[20:25] 254 tn Grk “all of you…will not see.” Greek handles its negation somewhat differently from English, and the translation follows English grammatical conventions.
[20:25] 255 sn Note how Paul’s usage of the expression proclaiming the kingdom is associated with (and intertwined with) his testifying to the good news of God’s grace in v. 24. For Paul the two concepts were interrelated.
[20:25] 256 tn Grk “will see my face” (an idiom for seeing someone in person).
[20:26] 258 tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).
[20:26] 259 tn That is, “that if any of you should be lost, I am not responsible” (an idiom). According to L&N 33.223, the meaning of the phrase “that I am innocent of the blood of all of you” is “that if any of you should be lost, I am not responsible.” However, due to the length of this phrase and its familiarity to many modern English readers, the translation was kept closer to formal equivalence in this case. The word “you” is not in the Greek text, but is implied; Paul is addressing the Ephesian congregation (in the person of its elders) in both v. 25 and 27.
[20:27] 260 tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”
[20:27] 261 tn Or “proclaiming,” “declaring.”
[20:28] 263 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
[20:28] 264 tn Grk “in which.”
[20:28] 265 tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.
[20:28] 266 tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì74 A C* D E Ψ 33 1739 al co), while the majority of the later minuscule
[20:28] 268 tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.
[20:29] 269 tn Grk “after my departure.”
[20:29] 270 tn That is, people like fierce wolves. See BDAG 167-68 s.v. βαρύς 4 on the term translated “fierce.” The battle that will follow would be a savage one.
[20:30] 271 tn Grk “from among yourselves.”
[20:30] 272 tn The Greek term here is ἀνήρ (anhr), which only rarely is used in a generic sense to refer to both males and females. Since Paul is speaking to the Ephesian elders at this point and there is nothing in the context to suggest women were included in that group (“from among your own group”), it is most likely Paul was not predicting that these false teachers would include women.
[20:30] 273 tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”
[20:31] 274 tn Or “be watchful.”
[20:31] 275 tn Or “admonishing.”
[20:32] 276 tn Or “commend.” BDAG 772 s.v. παρατίθημι 3.b has “τινά τινι entrust someone to the care or protection of someone…Of divine protection παρέθεντο αὐτοὺς τῷ κυρίῳ Ac 14:23; cp. 20:32.”
[20:32] 278 tn Grk “the message of his grace, which.” The phrase τῷ δυναμένῳ οἰκοδομῆσαι… (tw dunamenw oikodomhsai…) refers to τῷ λόγω (tw logw), not τῆς χάριτος (ths caritos); in English it could refer to either “the message” or “grace,” but in Greek, because of agreement in gender, the referent can only be “the message.” To make this clear, a new sentence was begun in the translation and the referent “the message” was repeated at the beginning of this new sentence.
[20:33] 279 tn Traditionally, “coveted.” BDAG 371 s.v. ἐπιθυμέω 1 has “to have a strong desire to do or secure someth., desire, long for w. gen. of the thing desired…silver, gold, clothing Ac 20:33.” The traditional term “covet” is not in common usage and difficult for many modern English readers to understand. The statement affirms Paul’s integrity. He was not doing this for personal financial gain.
[20:34] 280 tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.
[20:35] 281 sn The expression By all these things means “In everything I did.”
[20:35] 282 tn Or “must assist.”
[20:35] 283 tn Or “the sick.” See Eph 4:28.
[20:35] 284 sn The saying is similar to Matt 10:8. Service and generosity should be abundant. Interestingly, these exact words are not found in the gospels. Paul must have known of this saying from some other source.
[20:36] 285 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[20:36] 286 tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.
[20:37] 287 tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).
[20:37] 288 tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).
[20:37] 289 sn The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.
[20:38] 291 tn Grk “by the word that he had said.”
[20:38] 292 tn Grk “to see his face” (an idiom for seeing someone in person).
[20:38] 293 tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”
