Acts 18:1--20:38

Paul at Corinth

18:1 After this ¹  Paul ²  departed from ³  Athens ⁴  and went to Corinth. ⁵  18:2 There he ⁶  found ⁷  a Jew named Aquila, ⁸  a native of Pontus, ⁹  who had recently come from Italy with his wife Priscilla, because Claudius ¹⁰  had ordered all the Jews to depart from ¹¹  Rome. ¹²  Paul approached ¹³  them, 18:3 and because he worked at the same trade, he stayed with them and worked with them ¹⁴  (for they were tentmakers ¹⁵  by trade). ¹⁶  18:4 He addressed ¹⁷  both Jews and Greeks in the synagogue ¹⁸  every Sabbath, attempting to persuade ¹⁹  them.

18:5 Now when Silas and Timothy arrived ²⁰  from Macedonia, ²¹  Paul became wholly absorbed with proclaiming ²²  the word, testifying ²³  to the Jews that Jesus was the Christ. ²⁴  18:6 When they opposed him ²⁵  and reviled him, ²⁶  he protested by shaking out his clothes ²⁷  and said to them, “Your blood ²⁸  be on your own heads! I am guiltless! ²⁹  From now on I will go to the Gentiles!” 18:7 Then Paul ³⁰  left ³¹  the synagogue ³²  and went to the house of a person named Titius Justus, a Gentile who worshiped God, ³³  whose house was next door to the synagogue. 18:8 Crispus, the president of the synagogue, ³⁴  believed in the Lord together with his entire household, and many of the Corinthians who heard about it ³⁵  believed and were baptized. 18:9 The Lord said to Paul by a vision ³⁶  in the night, ³⁷  “Do not be afraid, ³⁸  but speak and do not be silent, 18:10 because I am with you, and no one will assault ³⁹  you to harm ⁴⁰  you, because I have many people in this city.” 18:11 So he stayed there ⁴¹  a year and six months, teaching the word of God among them. ⁴² 

Paul Before the Proconsul Gallio

18:12 Now while Gallio ⁴³  was proconsul ⁴⁴  of Achaia, ⁴⁵  the Jews attacked Paul together ⁴⁶  and brought him before the judgment seat, ⁴⁷  18:13 saying, “This man is persuading ⁴⁸  people to worship God in a way contrary to ⁴⁹  the law!” 18:14 But just as Paul was about to speak, ⁵⁰  Gallio said to the Jews, “If it were a matter of some crime or serious piece of villainy, ⁵¹  I would have been justified in accepting the complaint ⁵²  of you Jews, ⁵³  18:15 but since it concerns points of disagreement ⁵⁴  about words and names and your own law, settle ⁵⁵  it yourselves. I will not be ⁵⁶  a judge of these things!” 18:16 Then he had them forced away ⁵⁷  from the judgment seat. ⁵⁸  18:17 So they all seized Sosthenes, the president of the synagogue, ⁵⁹  and began to beat ⁶⁰  him in front of the judgment seat. ⁶¹  Yet none of these things were of any concern ⁶²  to Gallio.

Paul Returns to Antioch in Syria

18:18 Paul, after staying ⁶³  many more days in Corinth, ⁶⁴  said farewell to ⁶⁵  the brothers and sailed away to Syria accompanied by ⁶⁶  Priscilla and Aquila. ⁶⁷  He ⁶⁸  had his hair cut off ⁶⁹  at Cenchrea ⁷⁰  because he had made a vow. ⁷¹  18:19 When they reached Ephesus, ⁷²  Paul ⁷³  left Priscilla and Aquila ⁷⁴  behind there, but he himself went ⁷⁵  into the synagogue ⁷⁶  and addressed ⁷⁷  the Jews. 18:20 When they asked him to stay longer, he would not consent, ⁷⁸  18:21 but said farewell to ⁷⁹  them and added, ⁸⁰  “I will come back ⁸¹  to you again if God wills.” ⁸²  Then ⁸³  he set sail from Ephesus, 18:22 and when he arrived ⁸⁴  at Caesarea, ⁸⁵  he went up and greeted ⁸⁶  the church at Jerusalem ⁸⁷  and then went down to Antioch. ⁸⁸  18:23 After he spent ⁸⁹  some time there, Paul left and went through the region of Galatia ⁹⁰  and Phrygia, ⁹¹  strengthening all the disciples.

Apollos Begins His Ministry

18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. ⁹²  He was an eloquent speaker, ⁹³  well-versed ⁹⁴  in the scriptures. 18:25 He had been instructed in ⁹⁵  the way of the Lord, and with great enthusiasm ⁹⁶  he spoke and taught accurately the facts ⁹⁷  about Jesus, although he knew ⁹⁸  only the baptism of John. 18:26 He began to speak out fearlessly ⁹⁹  in the synagogue, ¹⁰⁰  but when Priscilla and Aquila ¹⁰¹  heard him, they took him aside ¹⁰²  and explained the way of God to him more accurately. 18:27 When Apollos ¹⁰³  wanted to cross over to Achaia, ¹⁰⁴  the brothers encouraged ¹⁰⁵  him ¹⁰⁶  and wrote to the disciples to welcome him. When he arrived, he ¹⁰⁷  assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously ¹⁰⁸  in public debate, ¹⁰⁹  demonstrating from the scriptures that the Christ ¹¹⁰  was Jesus. ¹¹¹ 

Disciples of John the Baptist at Ephesus

19:1 While ¹¹²  Apollos was in Corinth, ¹¹³  Paul went through the inland ¹¹⁴  regions ¹¹⁵  and came to Ephesus. ¹¹⁶  He ¹¹⁷  found some disciples there ¹¹⁸  19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ¹¹⁹  They replied, ¹²⁰  “No, we have not even ¹²¹  heard that there is a Holy Spirit.” 19:3 So Paul ¹²²  said, “Into what then were you baptized?” “Into John’s baptism,” they replied. ¹²³  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, ¹²⁴  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 ¹²⁵  his hands on them, the Holy Spirit came ¹²⁶  upon them, and they began to speak ¹²⁷  in tongues and to prophesy. ¹²⁸  19:7 (Now there were about twelve men in all.) ¹²⁹ 

Paul Continues to Minister at Ephesus

19:8 So Paul ¹³⁰  entered ¹³¹  the synagogue ¹³²  and spoke out fearlessly ¹³³  for three months, addressing ¹³⁴  and convincing ¹³⁵  them about the kingdom of God. ¹³⁶  19:9 But when ¹³⁷  some were stubborn ¹³⁸  and refused to believe, reviling ¹³⁹  the Way ¹⁴⁰  before the congregation, he left ¹⁴¹  them and took the disciples with him, ¹⁴²  addressing ¹⁴³  them every day ¹⁴⁴  in the lecture hall ¹⁴⁵  of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, ¹⁴⁶  both Jews and Greeks, heard the word of the Lord. ¹⁴⁷ 

The Seven Sons of Sceva

19:11 God was performing extraordinary ¹⁴⁸  miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body ¹⁴⁹  were brought ¹⁵⁰  to the sick, their diseases left them and the evil spirits went out of them. ¹⁵¹  19:13 But some itinerant ¹⁵²  Jewish exorcists tried to invoke the name ¹⁵³  of the Lord Jesus over those who were possessed by ¹⁵⁴  evil spirits, saying, “I sternly warn ¹⁵⁵  you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named ¹⁵⁶  Sceva, a Jewish high priest, were doing this.) ¹⁵⁷  19:15 But the evil spirit replied to them, ¹⁵⁸  “I know about Jesus ¹⁵⁹  and I am acquainted with ¹⁶⁰  Paul, but who are you?” ¹⁶¹  19:16 Then the man who was possessed by ¹⁶²  the evil spirit jumped on ¹⁶³  them and beat them all into submission. ¹⁶⁴  He prevailed ¹⁶⁵  against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, ¹⁶⁶  both Jews and Greeks; fear came over ¹⁶⁷  them all, and the name of the Lord Jesus was praised. ¹⁶⁸  19:18 Many of those who had believed came forward, ¹⁶⁹  confessing and making their deeds known. ¹⁷⁰  19:19 Large numbers ¹⁷¹  of those who had practiced magic ¹⁷²  collected their books ¹⁷³  and burned them up in the presence of everyone. ¹⁷⁴  When ¹⁷⁵  the value of the books was added up, it was found to total fifty thousand silver coins. ¹⁷⁶  19:20 In this way the word of the Lord ¹⁷⁷  continued to grow in power ¹⁷⁸  and to prevail. ¹⁷⁹ 

A Riot in Ephesus

19:21 Now after all these things had taken place, ¹⁸⁰  Paul resolved ¹⁸¹  to go to Jerusalem, ¹⁸²  passing through Macedonia ¹⁸³  and Achaia. ¹⁸⁴  He said, ¹⁸⁵  “After I have been there, I must also see Rome.” ¹⁸⁶  19:22 So after sending ¹⁸⁷  two of his assistants, ¹⁸⁸  Timothy and Erastus, to Macedonia, ¹⁸⁹  he himself stayed on for a while in the province of Asia. ¹⁹⁰ 

19:23 At ¹⁹¹  that time ¹⁹²  a great disturbance ¹⁹³  took place concerning the Way. ¹⁹⁴  19:24 For a man named Demetrius, a silversmith who made silver shrines ¹⁹⁵  of Artemis, ¹⁹⁶  brought a great deal ¹⁹⁷  of business ¹⁹⁸  to the craftsmen. 19:25 He gathered ¹⁹⁹  these ²⁰⁰  together, along with the workmen in similar trades, ²⁰¹  and said, “Men, you know that our prosperity ²⁰²  comes from this business. 19:26 And you see and hear that this Paul has persuaded ²⁰³  and turned away ²⁰⁴  a large crowd, ²⁰⁵  not only in Ephesus ²⁰⁶  but in practically all of the province of Asia, ²⁰⁷  by saying ²⁰⁸  that gods made by hands are not gods at all. ²⁰⁹  19:27 There is danger not only that this business of ours will come into disrepute, ²¹⁰  but also that the temple of the great goddess Artemis ²¹¹  will be regarded as nothing, ²¹²  and she whom all the province of Asia ²¹³  and the world worship will suffer the loss of her greatness.” ²¹⁴ 

19:28 When ²¹⁵  they heard ²¹⁶  this they became enraged ²¹⁷  and began to shout, ²¹⁸  “Great is Artemis ²¹⁹  of the Ephesians!” 19:29 The ²²⁰  city was filled with the uproar, ²²¹  and the crowd ²²²  rushed to the theater ²²³  together, ²²⁴  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, ²²⁵  the disciples would not let him. 19:31 Even some of the provincial authorities ²²⁶  who were his friends sent ²²⁷  a message ²²⁸  to him, urging him not to venture ²²⁹  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. ²³⁰  19:33 Some of the crowd concluded ²³¹  it was about ²³²  Alexander because the Jews had pushed him to the front. ²³³  Alexander, gesturing ²³⁴  with his hand, was wanting to make a defense ²³⁵  before the public assembly. ²³⁶  19:34 But when they recognized ²³⁷  that he was a Jew, they all shouted in unison, ²³⁸  “Great is Artemis ²³⁹  of the Ephesians!” for about two hours. ²⁴⁰  19:35 After the city secretary ²⁴¹  quieted the crowd, he said, “Men of Ephesus, what person ²⁴²  is there who does not know that the city of the Ephesians is the keeper ²⁴³  of the temple of the great Artemis ²⁴⁴  and of her image that fell from heaven? ²⁴⁵  19:36 So because these facts ²⁴⁶  are indisputable, ²⁴⁷  you must keep quiet ²⁴⁸  and not do anything reckless. ²⁴⁹  19:37 For you have brought these men here who are neither temple robbers ²⁵⁰  nor blasphemers of our goddess. ²⁵¹  19:38 If then Demetrius and the craftsmen who are with him have a complaint ²⁵²  against someone, the courts are open ²⁵³  and there are proconsuls; let them bring charges against one another there. ²⁵⁴  19:39 But if you want anything in addition, ²⁵⁵  it will have to be settled ²⁵⁶  in a legal assembly. ²⁵⁷  19:40 For ²⁵⁸  we are in danger of being charged with rioting ²⁵⁹  today, since there is no cause we can give to explain ²⁶⁰  this disorderly gathering.” ²⁶¹  19:41 After ²⁶²  he had said ²⁶³  this, ²⁶⁴  he dismissed the assembly. ²⁶⁵ 

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ²⁶⁶  them and saying farewell, ²⁶⁷  he left to go to Macedonia. ²⁶⁸  20:2 After he had gone through those regions ²⁶⁹  and spoken many words of encouragement ²⁷⁰  to the believers there, ²⁷¹  he came to Greece, ²⁷²  20:3 where he stayed ²⁷³  for three months. Because the Jews had made ²⁷⁴  a plot ²⁷⁵  against him as he was intending ²⁷⁶  to sail ²⁷⁷  for Syria, he decided ²⁷⁸  to return through Macedonia. ²⁷⁹  20:4 Paul ²⁸⁰  was accompanied by Sopater son of Pyrrhus from Berea, ²⁸¹  Aristarchus and Secundus from Thessalonica, ²⁸²  Gaius ²⁸³  from Derbe, ²⁸⁴  and Timothy, as well as Tychicus and Trophimus from the province of Asia. ²⁸⁵  20:5 These had gone on ahead ²⁸⁶  and were waiting for us in Troas. ²⁸⁷  20:6 We ²⁸⁸  sailed away from Philippi ²⁸⁹  after the days of Unleavened Bread, ²⁹⁰  and within five days ²⁹¹  we came to the others ²⁹²  in Troas, ²⁹³  where we stayed for seven days. 20:7 On the first day ²⁹⁴  of the week, when we met ²⁹⁵  to break bread, Paul began to speak ²⁹⁶  to the people, and because he intended ²⁹⁷  to leave the next day, he extended ²⁹⁸  his message until midnight. 20:8 (Now there were many lamps ²⁹⁹  in the upstairs room where we were meeting.) ³⁰⁰  20:9 A young man named Eutychus, who was sitting in the window, ³⁰¹  was sinking ³⁰²  into a deep sleep while Paul continued to speak ³⁰³  for a long time. Fast asleep, ³⁰⁴  he fell down from the third story and was picked up dead. 20:10 But Paul went down, ³⁰⁵  threw himself ³⁰⁶  on the young man, ³⁰⁷  put his arms around him, ³⁰⁸  and said, “Do not be distressed, for he is still alive!” ³⁰⁹  20:11 Then Paul ³¹⁰  went back upstairs, ³¹¹  and after he had broken bread and eaten, he talked with them ³¹²  a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly ³¹³  comforted.

The Voyage to Miletus

20:13 We went on ahead ³¹⁴  to the ship and put out to sea ³¹⁵  for Assos, ³¹⁶  intending ³¹⁷  to take Paul aboard there, for he had arranged it this way. ³¹⁸  He ³¹⁹  himself was intending ³²⁰  to go there by land. ³²¹  20:14 When he met us in Assos, ³²²  we took him aboard ³²³  and went to Mitylene. ³²⁴  20:15 We set sail ³²⁵  from there, and on the following day we arrived off Chios. ³²⁶  The next day we approached ³²⁷  Samos, ³²⁸  and the day after that we arrived at Miletus. ³²⁹  20:16 For Paul had decided to sail past Ephesus ³³⁰  so as not to spend time ³³¹  in the province of Asia, ³³²  for he was hurrying ³³³  to arrive in Jerusalem, ³³⁴  if possible, ³³⁵  by the day of Pentecost. 20:17 From Miletus ³³⁶  he sent a message ³³⁷  to Ephesus, telling the elders of the church to come to him. ³³⁸ 

20:18 When they arrived, he said to them, “You yourselves know how I lived ³³⁹  the whole time I was with you, from the first day I set foot ³⁴⁰  in the province of Asia, ³⁴¹  20:19 serving the Lord with all humility ³⁴²  and with tears, and with the trials that happened to me because of the plots ³⁴³  of the Jews. 20:20 You know that I did not hold back from proclaiming ³⁴⁴  to you anything that would be helpful, ³⁴⁵  and from teaching you publicly ³⁴⁶  and from house to house, 20:21 testifying ³⁴⁷  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ³⁴⁸  20:22 And now, ³⁴⁹  compelled ³⁵⁰  by the Spirit, I am going to Jerusalem ³⁵¹  without knowing what will happen to me there, ³⁵²  20:23 except ³⁵³  that the Holy Spirit warns ³⁵⁴  me in town after town ³⁵⁵  that ³⁵⁶  imprisonment ³⁵⁷  and persecutions ³⁵⁸  are waiting for me. 20:24 But I do not consider my life ³⁵⁹  worth anything ³⁶⁰  to myself, so that ³⁶¹  I may finish my task ³⁶²  and the ministry that I received from the Lord Jesus, to testify to the good news ³⁶³  of God’s grace.

20:25 “And now ³⁶⁴  I know that none ³⁶⁵  of you among whom I went around proclaiming the kingdom ³⁶⁶  will see me ³⁶⁷  again. 20:26 Therefore I declare ³⁶⁸  to you today that I am innocent ³⁶⁹  of the blood of you all. ³⁷⁰  20:27 For I did not hold back from ³⁷¹  announcing ³⁷²  to you the whole purpose ³⁷³  of God. 20:28 Watch out for ³⁷⁴  yourselves and for all the flock of which ³⁷⁵  the Holy Spirit has made you overseers, ³⁷⁶  to shepherd the church of God ³⁷⁷  that he obtained ³⁷⁸  with the blood of his own Son. ³⁷⁹  20:29 I know that after I am gone ³⁸⁰  fierce wolves ³⁸¹  will come in among you, not sparing the flock. 20:30 Even from among your own group ³⁸²  men ³⁸³  will arise, teaching perversions of the truth ³⁸⁴  to draw the disciples away after them. 20:31 Therefore be alert, ³⁸⁵  remembering that night and day for three years I did not stop warning ³⁸⁶  each one of you with tears. 20:32 And now I entrust ³⁸⁷  you to God and to the message ³⁸⁸  of his grace. This message ³⁸⁹  is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired ³⁹⁰  no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine ³⁹¹  provided for my needs and the needs of those who were with me. 20:35 By all these things, ³⁹²  I have shown you that by working in this way we must help ³⁹³  the weak, ³⁹⁴  and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” ³⁹⁵ 

20:36 When ³⁹⁶  he had said these things, he knelt down ³⁹⁷  with them all and prayed. 20:37 They all began to weep loudly, ³⁹⁸  and hugged ³⁹⁹  Paul and kissed him, ⁴⁰⁰  20:38 especially saddened ⁴⁰¹  by what ⁴⁰²  he had said, that they were not going to see him ⁴⁰³  again. Then they accompanied ⁴⁰⁴  him to the ship.

[18:1]  ¹ tn Grk “After these things.”

[18:1]  ² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ³ tn Or “Paul left.”

[18:1]  ⁴ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ⁵ sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:2]  ⁶ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The word “there” is not in the Greek text but is implied.

[18:2]  ⁷ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ⁸ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ⁹ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ¹⁰ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ¹¹ tn Or “to leave.”

[18:2]  ¹² map For location see JP4 A1.

[18:2]  ¹³ tn Or “went to.”

[18:3]  ¹¹ tn The prepositional phrase “with them” occurs only once in the Greek text, but since it occurs between the two finite verbs (ἔμενεν, emenen, and ἠργάζετο, hrgazeto) it relates (by implication) to both of them.

[18:3]  ¹² tn On the term translated “tentmakers,” see BDAG 928-29 s.v. σκνηοποιός. Paul apparently manufactured tents. In contrast to the Cynic philosophers, Paul at times labored to support himself (see also v. 5).

[18:3]  ¹³ sn This is a parenthetical note by the author.

[18:4]  ¹⁶ 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 18:4. 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.

[18:4]  ¹⁷ sn See the note on synagogue in 6:9.

[18:4]  ¹⁸ tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.

[18:5]  ²¹ tn Grk “came down.”

[18:5]  ²² sn Macedonia was the Roman province of Macedonia in Greece.

[18:5]  ²³ tn BDAG 971 s.v. συνέχω 6 states, “συνείχετο τῷ λόγῳ (Paul) was wholly absorbed in preaching Ac 18:5…in contrast to the activity cited in vs. 3.” The imperfect συνείχετο (suneiceto) has been translated as an ingressive imperfect (“became wholly absorbed…”), stressing the change in Paul’s activity once Silas and Timothy arrived. At this point Paul apparently began to work less and preach more.

[18:5]  ²⁴ tn BDAG 233 s.v. διαμαρτύρομαι 2 has “testify of, bear witness to solemnly (orig. under oath)…W. acc. and inf. foll. Ac 18:5.”

[18:5]  ²⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[18:6]  ²⁶ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:6]  ²⁷ tn The participle βλασφημούντων (blasfhmountwn) has been taken temporally. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 13:45. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). What they were doing was more like slander or defamation of character.

[18:6]  ²⁸ tn Grk “shaking out his clothes, he said to them.” L&N 16:8 translates Acts 18:6 “when they opposed him and said evil things about him, he protested by shaking the dust from his clothes.” The addition of the verb “protested by” in the translation is necessary to clarify for the modern reader that this is a symbolic action. It is similar but not identical to the phrase in Acts 13:51, where the dust from the feet is shaken off. The participle ἐκτιναξάμενος (ektinaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:6]  ²⁹ sn Your blood be on your own heads! By invoking this epithet Paul declared himself not responsible for their actions in rejecting Jesus whom Paul preached (cf. Ezek 33:4; 3:6-21; Matt 23:35; 27:25).

[18:6]  ³⁰ tn Or “innocent.” BDAG 489 s.v. καθαρός 3.a has “guiltless Ac 18:6.”

[18:7]  ³¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:7]  ³² tn Grk “Then leaving from there he went.” The participle μεταβάς (metabas) has been translated as a finite verb due to requirements of contemporary English style.

[18:7]  ³³ tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.

[18:7]  ³⁴ tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[18:8]  ³⁶ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:8]  ³⁷ tn Or “who heard him,” or “who heard Paul.” The ambiguity here results from the tendency of Greek to omit direct objects, which must be supplied from the context. The problem is that no less than three different ones may be supplied here: (1) “him,” referring to Crispus, but this is not likely because there is no indication in the context that Crispus began to speak out about the Lord; this is certainly possible and even likely, but more than the text here affirms; (2) “Paul,” who had been speaking in the synagogue and presumably, now that he had moved to Titius Justus’ house, continued speaking to the Gentiles; or (3) “about it,” that is, the Corinthians who heard about Crispus’ conversion became believers. In the immediate context this last is most probable, since the two incidents are juxtaposed. Other, less obvious direct objects could also be supplied, such as “heard the word of God,” “heard the word of the Lord,” etc., but none of these are obvious in the immediate context.

[18:9]  ⁴¹ sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.

[18:9]  ⁴² tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ⁴³ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

[18:10]  ⁴⁶ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ⁴⁷ tn Or “injure.”

[18:11]  ⁵¹ tn The word “there” is not in the Greek text, but is implied.

[18:11]  ⁵² tn See BDAG 326-27 s.v. ἐν 1.d. However, it is also possible that ἐν (en) followed by the dative here stands for the ordinary dative (“to them”).

[18:12]  ⁵⁶ sn Gallio was proconsul of Achaia from a.d. 51-52. This date is one of the firmly established dates in Acts. Lucius Junius Gallio was the son of the rhetorician Seneca and the brother of Seneca the philosopher. The date of Gallio’s rule is established from an inscription (W. Dittenberger, ed., Sylloge Inscriptionum Graecarum 2.3 no. 8). Thus the event mentioned here is probably to be dated July-October a.d. 51.

[18:12]  ⁵⁷ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[18:12]  ⁵⁸ sn Achaia was a Roman province created in 146 b.c. that included the most important parts of Greece (Attica, Boeotia, and the Peloponnesus).

[18:12]  ⁵⁹ tn Grk “with one accord.”

[18:12]  ⁶⁰ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), there is no need for an alternative translation here since the bema was a standard feature in Greco-Roman cities of the time.

[18:13]  ⁶¹ tn Or “inciting.”

[18:13]  ⁶² tn Grk “worship God contrary to.” BDAG 758 s.v. παρά C.6 has “against, contrary to” for Acts 18:13. The words “in a way” are not in the Greek text, but are a necessary clarification to prevent the misunderstanding in the English translation that worshiping God was in itself contrary to the law. What is under dispute is the manner in which God was being worshiped, that is, whether Gentiles were being required to follow all aspects of the Mosaic law, including male circumcision. There is a hint of creating public chaos or disturbing Jewish custom here since Jews were the ones making the complaint. Luke often portrays the dispute between Christians and Jews as within Judaism.

[18:14]  ⁶⁶ tn Grk “about to open his mouth” (an idiom).

[18:14]  ⁶⁷ tn BDAG 902 s.v. ῥᾳδιούργημα states, “From the sense ‘prank, knavery, roguish trick, slick deed’ it is but a short step to that of a serious misdeed, crime, villainy…a serious piece of villainy Ac 18:14 (w. ἀδίκημα).”

[18:14]  ⁶⁸ tn According to BDAG 78 s.v. ἀνέχω 3 this is a legal technical term: “Legal t.t. κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν I would have been justified in accepting your complaint Ac 18:14.”

[18:14]  ⁶⁹ tn Grk “accepting your complaint, O Jews.”

[18:15]  ⁷¹ tn Or “dispute.”

[18:15]  ⁷² tn Grk “see to it” (an idiom).

[18:15]  ⁷³ tn Or “I am not willing to be.” Gallio would not adjudicate their religious dispute.

[18:16]  ⁷⁶ tn Grk “driven away,” but this could result in a misunderstanding in English (“driven” as in a cart or wagon?). “Forced away” conveys the idea; Gallio rejected their complaint. In contemporary English terminology the case was “thrown out of court.” The verb ἀπήλασεν (aphlasen) has been translated as a causative since Gallio probably did not perform this action in person, but ordered his aides or officers to remove the plaintiffs.

[18:16]  ⁷⁷ sn See the note on the term judgment seat in 18:12.

[18:17]  ⁸¹ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:17]  ⁸² tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ⁸³ sn See the note on the term judgment seat in 18:12.

[18:17]  ⁸⁴ tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:18]  ⁸⁶ tn The participle προσμείνας (prosmeina") is taken temporally.

[18:18]  ⁸⁷ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:18]  ⁸⁸ tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.

[18:18]  ⁸⁹ tn Grk “Syria, and with him.”

[18:18]  ⁹⁰ sn See the note on Aquila in 18:2.

[18:18]  ⁹¹ tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.

[18:18]  ⁹² tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).

[18:18]  ⁹³ tn That is, “before he sailed from Cenchrea.”

[18:18]  ⁹⁴ sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.

[18:19]  ⁹¹ sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.

[18:19]  ⁹² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:19]  ⁹³ tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.

[18:19]  ⁹⁴ tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:19]  ⁹⁵ sn See the note on synagogue in 6:9.

[18:19]  ⁹⁶ 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]  ⁹⁶ 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]  ¹⁰¹ tn Or “but took leave of.”

[18:21]  ¹⁰² 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]  ¹⁰³ tn Or “will return.”

[18:21]  ¹⁰⁴ 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]  ¹⁰⁵ 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.

[18:22]  ¹⁰⁶ tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…εἴς τι at someth. a harbor Ac 18:22; 21:3; 27:5.”

[18:22]  ¹⁰⁷ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a sea voyage of 620 mi (990 km).

[18:22]  ¹⁰⁸ tn Grk “going up and greeting.” The participles ἀναβάς (anabas) and ἀσπασάμενος (aspasameno") are translated as finite verbs due to requirements of contemporary English style.

[18:22]  ¹⁰⁹ tn The words “at Jerusalem” are not in the Greek text, but are implied by the participle ἀναβάς (anabas). The expression “go up” refers almost exclusively to the direction of Jerusalem, while the corresponding “go down” (κατέβη, katebh) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem.

[18:22]  ¹¹⁰ sn Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).

[18:23]  ¹¹¹ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ¹¹² sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.

[18:23]  ¹¹³ sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[18:24]  ¹¹⁶ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:24]  ¹¹⁷ 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]  ¹¹⁸ tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”

[18:25]  ¹²¹ tn Or “had been taught.”

[18:25]  ¹²² tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).

[18:25]  ¹²³ tn Grk “the things.”

[18:25]  ¹²⁴ tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

[18:26]  ¹²⁶ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ¹²⁷ sn See the note on synagogue in 6:9.

[18:26]  ¹²⁸ sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.

[18:26]  ¹²⁹ tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”

[18:27]  ¹³¹ tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.

[18:27]  ¹³² sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.

[18:27]  ¹³³ tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protreyamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.

[18:27]  ¹³⁴ tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[18:27]  ¹³⁵ tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.

[18:28]  ¹³⁶ tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”

[18:28]  ¹³⁷ tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (toi" Ioudaioi" diakathlenceto dhmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dhmosio") see BDAG 223 s.v. 2.

[18:28]  ¹³⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).

[18:28]  ¹³⁹ tn Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton criston) has the article, a further indication that it should be regarded as subject of the infinitive.

[19:1]  ¹⁴¹ 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]  ¹⁴² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ¹⁴³ tn Or “interior.”

[19:1]  ¹⁴⁴ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ¹⁴⁵ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ¹⁴⁶ 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]  ¹⁴⁷ tn The word “there” is not in the Greek text but is implied.

[19:2]  ¹⁴⁶ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ¹⁴⁷ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ¹⁴⁸ 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]  ¹⁵¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  ¹⁵² tn Grk “they said.”

[19:4]  ¹⁵⁶ 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]  ¹⁶¹ tn Or “laid.”

[19:6]  ¹⁶² 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]  ¹⁶³ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ¹⁶⁴ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:7]  ¹⁶⁶ sn This is a parenthetical note by the author.

[19:8]  ¹⁷¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ¹⁷² 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]  ¹⁷³ sn See the note on synagogue in 6:9.

[19:8]  ¹⁷⁴ tn Or “boldly.”

[19:8]  ¹⁷⁵ 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]  ¹⁷⁶ 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]  ¹⁷⁷ 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]  ¹⁷⁶ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ¹⁷⁷ tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ¹⁷⁸ 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]  ¹⁷⁹ 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]  ¹⁸⁰ 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]  ¹⁸¹ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ¹⁸² 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]  ¹⁸³ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ¹⁸⁴ 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]  ¹⁸¹ 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]  ¹⁸² 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]  ¹⁸⁶ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12]  ¹⁹¹ tn Or “skin” (the outer surface of the body).

[19:12]  ¹⁹² 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]  ¹⁹³ tn The words “of them” are not in the Greek text, but are implied.

[19:13]  ¹⁹⁶ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ¹⁹⁷ tn Grk “to name the name.”

[19:13]  ¹⁹⁸ 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]  ¹⁹⁹ sn The expression I sternly warn you means “I charge you as under oath.”

[19:14]  ²⁰¹ tn Grk “a certain Sceva.”

[19:14]  ²⁰² sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[19:15]  ²⁰⁶ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ²⁰⁷ 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]  ²⁰⁸ 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]  ²⁰⁹ 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]  ²¹¹ tn Grk “in whom the evil spirit was.”

[19:16]  ²¹² 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]  ²¹³ 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]  ²¹⁴ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:17]  ²¹⁶ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ²¹⁷ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ²¹⁸ tn Or “exalted.”

[19:18]  ²²¹ 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]  ²²² 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]  ²²⁶ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ²²⁷ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ²²⁸ tn Or “scrolls.”

[19:19]  ²²⁹ 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]  ²³⁰ 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]  ²³¹ 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]  ²³¹ 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]  ²³² tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20]  ²³³ 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]  ²³⁶ tn Grk “all these things had been fulfilled.”

[19:21]  ²³⁷ 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]  ²³⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21]  ²³⁹ sn Macedonia was the Roman province of Macedonia in Greece.

[19:21]  ²⁴⁰ sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21]  ²⁴¹ 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]  ²⁴² 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]  ²⁴¹ tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22]  ²⁴² tn Grk “two of those who ministered to him.”

[19:22]  ²⁴³ sn Macedonia was the Roman province of Macedonia in Greece.

[19:22]  ²⁴⁴ 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]  ²⁴⁶ 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]  ²⁴⁷ 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]  ²⁴⁸ tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).

[19:23]  ²⁴⁹ sn The Way refers to the Christian movement (Christianity).

[19:24]  ²⁵¹ 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]  ²⁵² 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]  ²⁵³ tn Grk “brought not a little business” (an idiom).

[19:24]  ²⁵⁴ 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]  ²⁵⁶ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ²⁵⁷ 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]  ²⁵⁸ 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]  ²⁵⁹ tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:26]  ²⁶¹ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ²⁶² tn Or “misled.”

[19:26]  ²⁶³ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ²⁶⁴ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ²⁶⁵ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ²⁶⁶ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ²⁶⁷ tn The words “at all” are not in the Greek text but are implied.

[19:27]  ²⁶⁶ tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27]  ²⁶⁷ 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]  ²⁶⁸ tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27]  ²⁶⁹ tn Grk “Asia”; see the note on this word in v. 22.

[19:27]  ²⁷⁰ 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]  ²⁷¹ 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]  ²⁷² tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28]  ²⁷³ 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]  ²⁷⁴ 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]  ²⁷⁵ 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]  ²⁷⁶ 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]  ²⁷⁷ 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]  ²⁷⁸ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29]  ²⁷⁹ 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]  ²⁸⁰ tn Grk “to the theater with one accord.”

[19:30]  ²⁸¹ 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]  ²⁸⁶ tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31]  ²⁸⁷ tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31]  ²⁸⁸ 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]  ²⁸⁹ 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]  ²⁹¹ tn Or “had assembled.”

[19:33]  ²⁹⁶ tn Or “Some of the crowd gave instructions to.”

[19:33]  ²⁹⁷ 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]  ²⁹⁸ 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]  ²⁹⁹ tn Or “motioning.”

[19:33]  ³⁰⁰ 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]  ³⁰¹ 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]  ³⁰¹ tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34]  ³⁰² tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34]  ³⁰³ 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]  ³⁰⁴ 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]  ³⁰⁶ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ³⁰⁷ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ³⁰⁸ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ³⁰⁹ 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]  ³¹⁰ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:36]  ³¹¹ tn Grk “these things.”

[19:36]  ³¹² 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]  ³¹³ tn Grk “it is necessary that you be quiet.”

[19:36]  ³¹⁴ 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]  ³¹⁶ tn Or perhaps, “desecrators of temples.”

[19:37]  ³¹⁷ 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]  ³²¹ tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38]  ³²² 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]  ³²³ 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]  ³²⁶ tn Or “anything more than this.”

[19:39]  ³²⁷ tn Or “resolved.”

[19:39]  ³²⁸ 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]  ³³¹ tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ³³² 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]  ³³³ 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]  ³³⁴ 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]  ³³⁶ 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]  ³³⁷ tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:41]  ³³⁸ tn Grk “these things.”

[19:41]  ³³⁹ 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]  ³⁴¹ tn Or “exhorting.”

[20:1]  ³⁴² tn Or “and taking leave of them.”

[20:1]  ³⁴³ sn Macedonia was the Roman province of Macedonia in Greece.

[20:2]  ³⁴⁶ 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]  ³⁴⁷ 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]  ³⁴⁸ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ³⁴⁹ 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]  ³⁵¹ tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”

[20:3]  ³⁵² 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]  ³⁵³ sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).

[20:3]  ³⁵⁴ 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]  ³⁵⁵ 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]  ³⁵⁶ tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”

[20:3]  ³⁵⁷ sn Macedonia was the Roman province of Macedonia in Greece.

[20:4]  ³⁵⁶ tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.

[20:4]  ³⁵⁷ 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]  ³⁵⁸ tn Grk “of the Thessalonians.”

[20:4]  ³⁵⁹ 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]  ³⁶⁰ sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.

[20:4]  ³⁶¹ 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]  ³⁶¹ 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]  ³⁶² sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.

[20:6]  ³⁶⁶ 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]  ³⁶⁷ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[20:6]  ³⁶⁸ 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]  ³⁶⁹ tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”

[20:6]  ³⁷⁰ tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.

[20:6]  ³⁷¹ 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]  ³⁷¹ sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).

[20:7]  ³⁷² tn Or “assembled.”

[20:7]  ³⁷³ 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]  ³⁷⁴ 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.”

[20:7]  ³⁷⁵ tn Or “prolonged.”

[20:8]  ³⁷⁶ 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]  ³⁷⁷ sn This is best taken as a parenthetical note by the author.

[20:9]  ³⁸¹ tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).

[20:9]  ³⁸² 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]  ³⁸³ tn The participle διαλεγομένου (dialegomenou) has been taken temporally.

[20:9]  ³⁸⁴ 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]  ³⁸⁶ tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.

[20:10]  ³⁸⁷ tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”

[20:10]  ³⁸⁸ tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.

[20:10]  ³⁸⁹ 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]  ³⁹⁰ tn Grk “for his life is in him” (an idiom).

[20:11]  ³⁹¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[20:11]  ³⁹² 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]  ³⁹³ 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]  ³⁹⁶ 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]  ⁴⁰¹ 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]  ⁴⁰² 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]  ⁴⁰³ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:13]  ⁴⁰⁴ 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]  ⁴⁰⁵ 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]  ⁴⁰⁶ 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]  ⁴⁰⁷ 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]  ⁴⁰⁸ tn Or “there on foot.”

[20:14]  ⁴⁰⁶ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:14]  ⁴⁰⁷ 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]  ⁴⁰⁸ 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]  ⁴¹¹ 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]  ⁴¹² tn Or “offshore from Chios.”

[20:15]  ⁴¹³ 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]  ⁴¹⁴ sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.

[20:15]  ⁴¹⁵ 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]  ⁴¹⁶ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[20:16]  ⁴¹⁷ 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]  ⁴¹⁸ 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]  ⁴¹⁹ tn Or “was eager.”

[20:16]  ⁴²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:16]  ⁴²¹ tn Grk “if it could be to him” (an idiom).

[20:17]  ⁴²¹ sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.

[20:17]  ⁴²² 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]  ⁴²³ 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]  ⁴²⁶ 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]  ⁴²⁷ 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]  ⁴²⁸ tn Grk “Asia”; see the note on this word in v. 16.

[20:19]  ⁴³¹ 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]  ⁴³² sn These plots are mentioned in Acts 9:24; 20:13.

[20:20]  ⁴³⁶ tn Or “declaring.”

[20:20]  ⁴³⁷ tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.

[20:20]  ⁴³⁸ tn Or “openly.”

[20:21]  ⁴⁴¹ 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]  ⁴⁴² tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:22]  ⁴⁴⁶ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:22]  ⁴⁴⁷ tn Grk “bound.”

[20:22]  ⁴⁴⁸ 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]  ⁴⁴⁹ 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]  ⁴⁵¹ tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”

[20:23]  ⁴⁵² 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]  ⁴⁵³ tn The Greek text here reads κατὰ πόλιν (kata polin).

[20:23]  ⁴⁵⁴ tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.

[20:23]  ⁴⁵⁵ tn Grk “bonds.”

[20:23]  ⁴⁵⁶ tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.

[20:24]  ⁴⁵⁶ tn Grk “soul.”

[20:24]  ⁴⁵⁷ 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]  ⁴⁵⁸ 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]  ⁴⁵⁹ 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]  ⁴⁶⁰ tn Or “to the gospel.”

[20:25]  ⁴⁶¹ tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.

[20:25]  ⁴⁶² 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]  ⁴⁶³ 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]  ⁴⁶⁴ tn Grk “will see my face” (an idiom for seeing someone in person).

[20:26]  ⁴⁶⁶ tn Or “testify.”

[20:26]  ⁴⁶⁷ tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).

[20:26]  ⁴⁶⁸ 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]  ⁴⁷¹ 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]  ⁴⁷² tn Or “proclaiming,” “declaring.”

[20:27]  ⁴⁷³ tn Or “plan.”

[20:28]  ⁴⁷⁶ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ⁴⁷⁷ tn Grk “in which.”

[20:28]  ⁴⁷⁸ 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]  ⁴⁷⁹ tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ⁴⁸⁰ tn Or “acquired.”

[20:28]  ⁴⁸¹ 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]  ⁴⁸¹ tn Grk “after my departure.”

[20:29]  ⁴⁸² 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]  ⁴⁸⁶ tn Grk “from among yourselves.”

[20:30]  ⁴⁸⁷ 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]  ⁴⁸⁸ tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”

[20:31]  ⁴⁹¹ tn Or “be watchful.”

[20:31]  ⁴⁹² tn Or “admonishing.”

[20:32]  ⁴⁹⁶ 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]  ⁴⁹⁷ tn Grk “word.”

[20:32]  ⁴⁹⁸ 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]  ⁵⁰¹ 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]  ⁵⁰⁶ tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.

[20:35]  ⁵¹¹ sn The expression By all these things means “In everything I did.”

[20:35]  ⁵¹² tn Or “must assist.”

[20:35]  ⁵¹³ tn Or “the sick.” See Eph 4:28.

[20:35]  ⁵¹⁴ 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]  ⁵¹⁶ 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]  ⁵¹⁷ 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]  ⁵²¹ tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).

[20:37]  ⁵²² tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).

[20:37]  ⁵²³ 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]  ⁵²⁶ tn Or “pained.”

[20:38]  ⁵²⁷ tn Grk “by the word that he had said.”

[20:38]  ⁵²⁸ tn Grk “to see his face” (an idiom for seeing someone in person).

[20:38]  ⁵²⁹ tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”