Acts 18:19--19:20

18:19 When they reached Ephesus, ¹  Paul ²  left Priscilla and Aquila ³  behind there, but he himself went ⁴  into the synagogue ⁵  and addressed ⁶  the Jews. 18:20 When they asked him to stay longer, he would not consent, ⁷  18:21 but said farewell to ⁸  them and added, ⁹  “I will come back ¹⁰  to you again if God wills.” ¹¹  Then ¹²  he set sail from Ephesus, 18:22 and when he arrived ¹³  at Caesarea, ¹⁴  he went up and greeted ¹⁵  the church at Jerusalem ¹⁶  and then went down to Antioch. ¹⁷  18:23 After he spent ¹⁸  some time there, Paul left and went through the region of Galatia ¹⁹  and Phrygia, ²⁰  strengthening all the disciples.

Apollos Begins His Ministry

18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. ²¹  He was an eloquent speaker, ²²  well-versed ²³  in the scriptures. 18:25 He had been instructed in ²⁴  the way of the Lord, and with great enthusiasm ²⁵  he spoke and taught accurately the facts ²⁶  about Jesus, although he knew ²⁷  only the baptism of John. 18:26 He began to speak out fearlessly ²⁸  in the synagogue, ²⁹  but when Priscilla and Aquila ³⁰  heard him, they took him aside ³¹  and explained the way of God to him more accurately. 18:27 When Apollos ³²  wanted to cross over to Achaia, ³³  the brothers encouraged ³⁴  him ³⁵  and wrote to the disciples to welcome him. When he arrived, he ³⁶  assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously ³⁷  in public debate, ³⁸  demonstrating from the scriptures that the Christ ³⁹  was Jesus. ⁴⁰ 

Disciples of John the Baptist at Ephesus

19:1 While ⁴¹  Apollos was in Corinth, ⁴²  Paul went through the inland ⁴³  regions ⁴⁴  and came to Ephesus. ⁴⁵  He ⁴⁶  found some disciples there ⁴⁷  19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ⁴⁸  They replied, ⁴⁹  “No, we have not even ⁵⁰  heard that there is a Holy Spirit.” 19:3 So Paul ⁵¹  said, “Into what then were you baptized?” “Into John’s baptism,” they replied. ⁵²  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, ⁵³  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 ⁵⁴  his hands on them, the Holy Spirit came ⁵⁵  upon them, and they began to speak ⁵⁶  in tongues and to prophesy. ⁵⁷  19:7 (Now there were about twelve men in all.) ⁵⁸ 

Paul Continues to Minister at Ephesus

19:8 So Paul ⁵⁹  entered ⁶⁰  the synagogue ⁶¹  and spoke out fearlessly ⁶²  for three months, addressing ⁶³  and convincing ⁶⁴  them about the kingdom of God. ⁶⁵  19:9 But when ⁶⁶  some were stubborn ⁶⁷  and refused to believe, reviling ⁶⁸  the Way ⁶⁹  before the congregation, he left ⁷⁰  them and took the disciples with him, ⁷¹  addressing ⁷²  them every day ⁷³  in the lecture hall ⁷⁴  of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, ⁷⁵  both Jews and Greeks, heard the word of the Lord. ⁷⁶ 

The Seven Sons of Sceva

19:11 God was performing extraordinary ⁷⁷  miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body ⁷⁸  were brought ⁷⁹  to the sick, their diseases left them and the evil spirits went out of them. ⁸⁰  19:13 But some itinerant ⁸¹  Jewish exorcists tried to invoke the name ⁸²  of the Lord Jesus over those who were possessed by ⁸³  evil spirits, saying, “I sternly warn ⁸⁴  you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named ⁸⁵  Sceva, a Jewish high priest, were doing this.) ⁸⁶  19:15 But the evil spirit replied to them, ⁸⁷  “I know about Jesus ⁸⁸  and I am acquainted with ⁸⁹  Paul, but who are you?” ⁹⁰  19:16 Then the man who was possessed by ⁹¹  the evil spirit jumped on ⁹²  them and beat them all into submission. ⁹³  He prevailed ⁹⁴  against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, ⁹⁵  both Jews and Greeks; fear came over ⁹⁶  them all, and the name of the Lord Jesus was praised. ⁹⁷  19:18 Many of those who had believed came forward, ⁹⁸  confessing and making their deeds known. ⁹⁹  19:19 Large numbers ¹⁰⁰  of those who had practiced magic ¹⁰¹  collected their books ¹⁰²  and burned them up in the presence of everyone. ¹⁰³  When ¹⁰⁴  the value of the books was added up, it was found to total fifty thousand silver coins. ¹⁰⁵  19:20 In this way the word of the Lord ¹⁰⁶  continued to grow in power ¹⁰⁷  and to prevail. ¹⁰⁸ 

[18:19]  ¹ 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]  ² tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:19]  ³ tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.

[18:19]  ⁴ tn Grk “going”; the participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:19]  ⁵ sn See the note on synagogue in 6:9.

[18:19]  ⁶ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:19. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[18:20]  ⁷ sn He would not consent. Paul probably refused because he wanted to reach Jerusalem for the festival season before the seas became impassable during the winter.

[18:21]  ⁸ tn Or “but took leave of.”

[18:21]  ⁹ tn Grk “and saying”; the participle εἰπών (eipwn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.

[18:21]  ¹⁰ tn Or “will return.”

[18:21]  ¹¹ tn The participle θέλοντος (qelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.

[18:21]  ¹² tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.

[18:22]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.

[18:23]  ¹⁹ 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]  ²⁰ sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.

[18:24]  ²¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[18:24]  ²² 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]  ²³ tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”

[18:25]  ²⁴ tn Or “had been taught.”

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

[18:25]  ²⁶ tn Grk “the things.”

[18:25]  ²⁷ tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.

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

[18:26]  ²⁹ sn See the note on synagogue in 6:9.

[18:26]  ³⁰ 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]  ³¹ 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]  ³² tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.

[18:27]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”

[18:28]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ⁴³ tn Or “interior.”

[19:1]  ⁴⁴ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ⁴⁵ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ⁴⁶ 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]  ⁴⁷ tn The word “there” is not in the Greek text but is implied.

[19:2]  ⁴⁸ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ⁴⁹ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ⁵⁰ 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]  ⁵¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  ⁵² tn Grk “they said.”

[19:4]  ⁵³ 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]  ⁵⁴ tn Or “laid.”

[19:6]  ⁵⁵ 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]  ⁵⁶ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ⁵⁷ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:7]  ⁵⁸ sn This is a parenthetical note by the author.

[19:8]  ⁵⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8]  ⁶⁰ 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]  ⁶¹ sn See the note on synagogue in 6:9.

[19:8]  ⁶² tn Or “boldly.”

[19:8]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9]  ⁶⁷ tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9]  ⁶⁸ 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]  ⁶⁹ 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]  ⁷⁰ 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]  ⁷¹ tn The words “with him” are not in the Greek text, but are implied.

[19:9]  ⁷² 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]  ⁷³ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9]  ⁷⁴ 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]  ⁷⁵ 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]  ⁷⁶ 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]  ⁷⁷ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12]  ⁷⁸ tn Or “skin” (the outer surface of the body).

[19:12]  ⁷⁹ 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]  ⁸⁰ tn The words “of them” are not in the Greek text, but are implied.

[19:13]  ⁸¹ tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13]  ⁸² tn Grk “to name the name.”

[19:13]  ⁸³ 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]  ⁸⁴ sn The expression I sternly warn you means “I charge you as under oath.”

[19:14]  ⁸⁵ tn Grk “a certain Sceva.”

[19:14]  ⁸⁶ sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[19:15]  ⁸⁷ tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ 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]  ⁹¹ tn Grk “in whom the evil spirit was.”

[19:16]  ⁹² 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]  ⁹³ 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]  ⁹⁴ tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:17]  ⁹⁵ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17]  ⁹⁶ tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17]  ⁹⁷ tn Or “exalted.”

[19:18]  ⁹⁸ 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]  ⁹⁹ 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]  ¹⁰⁰ tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19]  ¹⁰¹ tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19]  ¹⁰² tn Or “scrolls.”

[19:19]  ¹⁰³ 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]  ¹⁰⁴ 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]  ¹⁰⁵ 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]  ¹⁰⁶ 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]  ¹⁰⁷ tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20]  ¹⁰⁸ 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.