Discovery BoxActs 18:23--21:17
Context18:23 After he spent 1 some time there, Paul left and went through the region of Galatia 2 and Phrygia, 3 strengthening all the disciples.
18:24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. 4 He was an eloquent speaker, 5 well-versed 6 in the scriptures. 18:25 He had been instructed in 7 the way of the Lord, and with great enthusiasm 8 he spoke and taught accurately the facts 9 about Jesus, although he knew 10 only the baptism of John. 18:26 He began to speak out fearlessly 11 in the synagogue, 12 but when Priscilla and Aquila 13 heard him, they took him aside 14 and explained the way of God to him more accurately. 18:27 When Apollos 15 wanted to cross over to Achaia, 16 the brothers encouraged 17 him 18 and wrote to the disciples to welcome him. When he arrived, he 19 assisted greatly those who had believed by grace, 18:28 for he refuted the Jews vigorously 20 in public debate, 21 demonstrating from the scriptures that the Christ 22 was Jesus. 23
19:1 While 24 Apollos was in Corinth, 25 Paul went through the inland 26 regions 27 and came to Ephesus. 28 He 29 found some disciples there 30 19:2 and said to them, “Did you receive the Holy Spirit when you believed?” 31 They replied, 32 “No, we have not even 33 heard that there is a Holy Spirit.” 19:3 So Paul 34 said, “Into what then were you baptized?” “Into John’s baptism,” they replied. 35 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, 36 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 37 his hands on them, the Holy Spirit came 38 upon them, and they began to speak 39 in tongues and to prophesy. 40 19:7 (Now there were about twelve men in all.) 41
19:8 So Paul 42 entered 43 the synagogue 44 and spoke out fearlessly 45 for three months, addressing 46 and convincing 47 them about the kingdom of God. 48 19:9 But when 49 some were stubborn 50 and refused to believe, reviling 51 the Way 52 before the congregation, he left 53 them and took the disciples with him, 54 addressing 55 them every day 56 in the lecture hall 57 of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, 58 both Jews and Greeks, heard the word of the Lord. 59
19:11 God was performing extraordinary 60 miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body 61 were brought 62 to the sick, their diseases left them and the evil spirits went out of them. 63 19:13 But some itinerant 64 Jewish exorcists tried to invoke the name 65 of the Lord Jesus over those who were possessed by 66 evil spirits, saying, “I sternly warn 67 you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named 68 Sceva, a Jewish high priest, were doing this.) 69 19:15 But the evil spirit replied to them, 70 “I know about Jesus 71 and I am acquainted with 72 Paul, but who are you?” 73 19:16 Then the man who was possessed by 74 the evil spirit jumped on 75 them and beat them all into submission. 76 He prevailed 77 against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, 78 both Jews and Greeks; fear came over 79 them all, and the name of the Lord Jesus was praised. 80 19:18 Many of those who had believed came forward, 81 confessing and making their deeds known. 82 19:19 Large numbers 83 of those who had practiced magic 84 collected their books 85 and burned them up in the presence of everyone. 86 When 87 the value of the books was added up, it was found to total fifty thousand silver coins. 88 19:20 In this way the word of the Lord 89 continued to grow in power 90 and to prevail. 91
19:21 Now after all these things had taken place, 92 Paul resolved 93 to go to Jerusalem, 94 passing through Macedonia 95 and Achaia. 96 He said, 97 “After I have been there, I must also see Rome.” 98 19:22 So after sending 99 two of his assistants, 100 Timothy and Erastus, to Macedonia, 101 he himself stayed on for a while in the province of Asia. 102
19:23 At 103 that time 104 a great disturbance 105 took place concerning the Way. 106 19:24 For a man named Demetrius, a silversmith who made silver shrines 107 of Artemis, 108 brought a great deal 109 of business 110 to the craftsmen. 19:25 He gathered 111 these 112 together, along with the workmen in similar trades, 113 and said, “Men, you know that our prosperity 114 comes from this business. 19:26 And you see and hear that this Paul has persuaded 115 and turned away 116 a large crowd, 117 not only in Ephesus 118 but in practically all of the province of Asia, 119 by saying 120 that gods made by hands are not gods at all. 121 19:27 There is danger not only that this business of ours will come into disrepute, 122 but also that the temple of the great goddess Artemis 123 will be regarded as nothing, 124 and she whom all the province of Asia 125 and the world worship will suffer the loss of her greatness.” 126
19:28 When 127 they heard 128 this they became enraged 129 and began to shout, 130 “Great is Artemis 131 of the Ephesians!” 19:29 The 132 city was filled with the uproar, 133 and the crowd 134 rushed to the theater 135 together, 136 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, 137 the disciples would not let him. 19:31 Even some of the provincial authorities 138 who were his friends sent 139 a message 140 to him, urging him not to venture 141 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. 142 19:33 Some of the crowd concluded 143 it was about 144 Alexander because the Jews had pushed him to the front. 145 Alexander, gesturing 146 with his hand, was wanting to make a defense 147 before the public assembly. 148 19:34 But when they recognized 149 that he was a Jew, they all shouted in unison, 150 “Great is Artemis 151 of the Ephesians!” for about two hours. 152 19:35 After the city secretary 153 quieted the crowd, he said, “Men of Ephesus, what person 154 is there who does not know that the city of the Ephesians is the keeper 155 of the temple of the great Artemis 156 and of her image that fell from heaven? 157 19:36 So because these facts 158 are indisputable, 159 you must keep quiet 160 and not do anything reckless. 161 19:37 For you have brought these men here who are neither temple robbers 162 nor blasphemers of our goddess. 163 19:38 If then Demetrius and the craftsmen who are with him have a complaint 164 against someone, the courts are open 165 and there are proconsuls; let them bring charges against one another there. 166 19:39 But if you want anything in addition, 167 it will have to be settled 168 in a legal assembly. 169 19:40 For 170 we are in danger of being charged with rioting 171 today, since there is no cause we can give to explain 172 this disorderly gathering.” 173 19:41 After 174 he had said 175 this, 176 he dismissed the assembly. 177
20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging 178 them and saying farewell, 179 he left to go to Macedonia. 180 20:2 After he had gone through those regions 181 and spoken many words of encouragement 182 to the believers there, 183 he came to Greece, 184 20:3 where he stayed 185 for three months. Because the Jews had made 186 a plot 187 against him as he was intending 188 to sail 189 for Syria, he decided 190 to return through Macedonia. 191 20:4 Paul 192 was accompanied by Sopater son of Pyrrhus from Berea, 193 Aristarchus and Secundus from Thessalonica, 194 Gaius 195 from Derbe, 196 and Timothy, as well as Tychicus and Trophimus from the province of Asia. 197 20:5 These had gone on ahead 198 and were waiting for us in Troas. 199 20:6 We 200 sailed away from Philippi 201 after the days of Unleavened Bread, 202 and within five days 203 we came to the others 204 in Troas, 205 where we stayed for seven days. 20:7 On the first day 206 of the week, when we met 207 to break bread, Paul began to speak 208 to the people, and because he intended 209 to leave the next day, he extended 210 his message until midnight. 20:8 (Now there were many lamps 211 in the upstairs room where we were meeting.) 212 20:9 A young man named Eutychus, who was sitting in the window, 213 was sinking 214 into a deep sleep while Paul continued to speak 215 for a long time. Fast asleep, 216 he fell down from the third story and was picked up dead. 20:10 But Paul went down, 217 threw himself 218 on the young man, 219 put his arms around him, 220 and said, “Do not be distressed, for he is still alive!” 221 20:11 Then Paul 222 went back upstairs, 223 and after he had broken bread and eaten, he talked with them 224 a long time, until dawn. Then he left. 20:12 They took the boy home alive and were greatly 225 comforted.
20:13 We went on ahead 226 to the ship and put out to sea 227 for Assos, 228 intending 229 to take Paul aboard there, for he had arranged it this way. 230 He 231 himself was intending 232 to go there by land. 233 20:14 When he met us in Assos, 234 we took him aboard 235 and went to Mitylene. 236 20:15 We set sail 237 from there, and on the following day we arrived off Chios. 238 The next day we approached 239 Samos, 240 and the day after that we arrived at Miletus. 241 20:16 For Paul had decided to sail past Ephesus 242 so as not to spend time 243 in the province of Asia, 244 for he was hurrying 245 to arrive in Jerusalem, 246 if possible, 247 by the day of Pentecost. 20:17 From Miletus 248 he sent a message 249 to Ephesus, telling the elders of the church to come to him. 250
20:18 When they arrived, he said to them, “You yourselves know how I lived 251 the whole time I was with you, from the first day I set foot 252 in the province of Asia, 253 20:19 serving the Lord with all humility 254 and with tears, and with the trials that happened to me because of the plots 255 of the Jews. 20:20 You know that I did not hold back from proclaiming 256 to you anything that would be helpful, 257 and from teaching you publicly 258 and from house to house, 20:21 testifying 259 to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. 260 20:22 And now, 261 compelled 262 by the Spirit, I am going to Jerusalem 263 without knowing what will happen to me there, 264 20:23 except 265 that the Holy Spirit warns 266 me in town after town 267 that 268 imprisonment 269 and persecutions 270 are waiting for me. 20:24 But I do not consider my life 271 worth anything 272 to myself, so that 273 I may finish my task 274 and the ministry that I received from the Lord Jesus, to testify to the good news 275 of God’s grace.
20:25 “And now 276 I know that none 277 of you among whom I went around proclaiming the kingdom 278 will see me 279 again. 20:26 Therefore I declare 280 to you today that I am innocent 281 of the blood of you all. 282 20:27 For I did not hold back from 283 announcing 284 to you the whole purpose 285 of God. 20:28 Watch out for 286 yourselves and for all the flock of which 287 the Holy Spirit has made you overseers, 288 to shepherd the church of God 289 that he obtained 290 with the blood of his own Son. 291 20:29 I know that after I am gone 292 fierce wolves 293 will come in among you, not sparing the flock. 20:30 Even from among your own group 294 men 295 will arise, teaching perversions of the truth 296 to draw the disciples away after them. 20:31 Therefore be alert, 297 remembering that night and day for three years I did not stop warning 298 each one of you with tears. 20:32 And now I entrust 299 you to God and to the message 300 of his grace. This message 301 is able to build you up and give you an inheritance among all those who are sanctified. 20:33 I have desired 302 no one’s silver or gold or clothing. 20:34 You yourselves know that these hands of mine 303 provided for my needs and the needs of those who were with me. 20:35 By all these things, 304 I have shown you that by working in this way we must help 305 the weak, 306 and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive.’” 307
20:36 When 308 he had said these things, he knelt down 309 with them all and prayed. 20:37 They all began to weep loudly, 310 and hugged 311 Paul and kissed him, 312 20:38 especially saddened 313 by what 314 he had said, that they were not going to see him 315 again. Then they accompanied 316 him to the ship.
21:1 After 317 we 318 tore ourselves away 319 from them, we put out to sea, 320 and sailing a straight course, 321 we came to Cos, 322 on the next day to Rhodes, 323 and from there to Patara. 324 21:2 We found 325 a ship crossing over to Phoenicia, 326 went aboard, 327 and put out to sea. 328 21:3 After we sighted Cyprus 329 and left it behind on our port side, 330 we sailed on to Syria and put in 331 at Tyre, 332 because the ship was to unload its cargo there. 21:4 After we located 333 the disciples, we stayed there 334 seven days. They repeatedly told 335 Paul through the Spirit 336 not to set foot 337 in Jerusalem. 338 21:5 When 339 our time was over, 340 we left and went on our way. All of them, with their wives and children, accompanied 341 us outside of the city. After 342 kneeling down on the beach and praying, 343 21:6 we said farewell 344 to one another. 345 Then 346 we went aboard the ship, and they returned to their own homes. 347 21:7 We continued the voyage from Tyre 348 and arrived at Ptolemais, 349 and when we had greeted the brothers, we stayed with them for one day. 21:8 On the next day we left 350 and came to Caesarea, 351 and entered 352 the house of Philip the evangelist, who was one of the seven, 353 and stayed with him. 21:9 (He had four unmarried 354 daughters who prophesied.) 355
21:10 While we remained there for a number of days, 356 a prophet named Agabus 357 came down from Judea. 21:11 He came 358 to us, took 359 Paul’s belt, 360 tied 361 his own hands and feet with it, 362 and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over 363 to the Gentiles.’” 21:12 When we heard this, both we and the local people 364 begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking 365 my heart? For I am ready not only to be tied up, 366 but even to die in Jerusalem for the name of the Lord Jesus.” 21:14 Because he could not be persuaded, 367 we said no more except, 368 “The Lord’s will be done.” 369
21:15 After these days we got ready 370 and started up 371 to Jerusalem. 21:16 Some of the disciples from Caesarea 372 came along with us too, and brought us to the house 373 of Mnason of Cyprus, a disciple from the earliest times, 374 with whom we were to stay. 21:17 When we arrived in Jerusalem, the brothers welcomed us gladly. 375
[18:23] 1 tn Grk “Having spent”; the participle ποιήσας (poihsas) is taken temporally.
[18:23] 2 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] 3 sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.
[18:24] 4 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[18:24] 5 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] 6 tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”
[18:25] 7 tn Or “had been taught.”
[18:25] 8 tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).
[18:25] 9 tn Grk “the things.”
[18:25] 10 tn Grk “knowing”; the participle ἐπιστάμενος (epistameno") has been translated as a concessive adverbial participle.
[18:26] 11 tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).
[18:26] 12 sn See the note on synagogue in 6:9.
[18:26] 13 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] 14 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] 15 tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.
[18:27] 16 sn To cross over to Achaia. Achaia was organized by the Romans as a separate province in 27
[18:27] 17 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] 18 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] 19 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] 20 tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”
[18:28] 21 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] 22 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] 23 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] 24 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] 25 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[19:1] 27 tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”
[19:1] 28 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:1] 29 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] 30 tn The word “there” is not in the Greek text but is implied.
[19:2] 31 tn The participle πιστεύσαντες (pisteusante") is taken temporally.
[19:2] 32 tn Grk “they [said] to him” (the word “said” is implied in the Greek text).
[19:2] 33 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] 34 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[19:4] 36 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] 38 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] 39 tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.
[19:6] 40 tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.
[19:7] 41 sn This is a parenthetical note by the author.
[19:8] 42 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[19:8] 43 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] 44 sn See the note on synagogue in 6:9.
[19:8] 46 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] 47 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] 48 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] 49 tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.
[19:9] 50 tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.
[19:9] 51 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] 52 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] 53 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] 54 tn The words “with him” are not in the Greek text, but are implied.
[19:9] 55 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] 56 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
[19:9] 57 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] 58 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] 59 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] 60 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”
[19:12] 61 tn Or “skin” (the outer surface of the body).
[19:12] 62 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] 63 tn The words “of them” are not in the Greek text, but are implied.
[19:13] 64 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”
[19:13] 65 tn Grk “to name the name.”
[19:13] 66 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] 67 sn The expression I sternly warn you means “I charge you as under oath.”
[19:14] 68 tn Grk “a certain Sceva.”
[19:14] 69 sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.
[19:15] 70 tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
[19:15] 71 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] 72 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] 73 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] 74 tn Grk “in whom the evil spirit was.”
[19:16] 75 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] 76 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] 77 tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”
[19:17] 78 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:17] 79 tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”
[19:18] 81 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] 82 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] 83 tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.
[19:19] 84 tn On this term see BDAG 800 s.v. περίεργος 2.
[19:19] 86 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] 87 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] 88 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] 89 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] 90 tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).
[19:20] 91 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] 92 tn Grk “all these things had been fulfilled.”
[19:21] 93 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] 94 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:21] 95 sn Macedonia was the Roman province of Macedonia in Greece.
[19:21] 96 sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.
[19:21] 97 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] 98 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] 99 tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).
[19:22] 100 tn Grk “two of those who ministered to him.”
[19:22] 101 sn Macedonia was the Roman province of Macedonia in Greece.
[19:22] 102 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] 103 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] 104 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] 105 tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).
[19:23] 106 sn The Way refers to the Christian movement (Christianity).
[19:24] 107 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] 108 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] 109 tn Grk “brought not a little business” (an idiom).
[19:24] 110 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] 111 tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.
[19:25] 112 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] 113 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] 114 tn Another possible meaning is “that this business is an easy way for us to earn a living.”
[19:26] 115 tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.
[19:26] 117 tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”
[19:26] 118 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[19:26] 119 tn Grk “Asia”; see the note on this word in v. 22.
[19:26] 120 tn The participle λέγων (legwn) has been regarded as indicating instrumentality.
[19:26] 121 tn The words “at all” are not in the Greek text but are implied.
[19:27] 122 tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”
[19:27] 123 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] 124 tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”
[19:27] 125 tn Grk “Asia”; see the note on this word in v. 22.
[19:27] 126 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] 127 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] 128 tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.
[19:28] 129 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] 130 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] 131 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] 132 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] 133 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] 134 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
[19:29] 135 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] 136 tn Grk “to the theater with one accord.”
[19:30] 137 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] 138 tn Grk “Asiarchs” (high-ranking officials of the province of Asia).
[19:31] 139 tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.
[19:31] 140 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] 141 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] 142 tn Or “had assembled.”
[19:33] 143 tn Or “Some of the crowd gave instructions to.”
[19:33] 144 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] 145 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] 146 tn Or “motioning.”
[19:33] 147 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] 148 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] 149 tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.
[19:34] 150 tn Grk “[they shouted] with one voice from all of them” (an idiom).
[19:34] 151 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] 152 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] 153 tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.
[19:35] 154 tn This is a generic use of ἄνθρωπος (anqrwpo").
[19:35] 155 tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.
[19:35] 156 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] 157 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[19:36] 158 tn Grk “these things.”
[19:36] 159 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] 160 tn Grk “it is necessary that you be quiet.”
[19:36] 161 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] 162 tn Or perhaps, “desecrators of temples.”
[19:37] 163 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] 164 tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”
[19:38] 165 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] 166 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] 167 tn Or “anything more than this.”
[19:39] 169 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] 170 tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.
[19:40] 171 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] 172 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] 173 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] 174 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] 175 tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.
[19:41] 176 tn Grk “these things.”
[19:41] 177 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] 179 tn Or “and taking leave of them.”
[20:1] 180 sn Macedonia was the Roman province of Macedonia in Greece.
[20:2] 181 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] 182 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] 183 tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.
[20:2] 184 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] 185 tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”
[20:3] 186 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] 187 sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).
[20:3] 188 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] 189 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] 190 tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”
[20:3] 191 sn Macedonia was the Roman province of Macedonia in Greece.
[20:4] 192 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
[20:4] 193 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] 194 tn Grk “of the Thessalonians.”
[20:4] 195 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] 196 sn Derbe was a city in Lycaonia about 30 mi (50 km) southeast of Lystra.
[20:4] 197 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] 198 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] 199 sn Troas was a port city (and surrounding region) on the northwest coast of Asia Minor.
[20:6] 200 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] 201 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[20:6] 202 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] 203 tn BDAG 160 s.v. ἄχρι 1.a.α has “ἄ. ἡμερῶν πέντε within five days Ac 20:6.”
[20:6] 204 tn Grk “to them”; the referent (the others mentioned in v. 4) has been specified in the translation for clarity.
[20:6] 205 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] 206 sn On the first day. This is the first mention of a Sunday gathering (1 Cor 16:2).
[20:7] 208 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] 209 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
[20:8] 211 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] 212 sn This is best taken as a parenthetical note by the author.
[20:9] 213 tn This window was probably a simple opening in the wall (see also BDAG 462 s.v. θυρίς).
[20:9] 214 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] 215 tn The participle διαλεγομένου (dialegomenou) has been taken temporally.
[20:9] 216 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] 217 tn Grk “going down.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
[20:10] 218 tn BDAG 377 s.v. ἐπιπίπτω 1.b has “ἐπέπεσεν αὐτῷ he threw himself upon him Ac 20:10.”
[20:10] 219 tn Grk “on him”; the referent (the young man) has been specified in the translation for clarity.
[20:10] 220 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] 221 tn Grk “for his life is in him” (an idiom).
[20:11] 222 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
[20:11] 223 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] 224 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] 225 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] 226 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] 227 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] 228 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
[20:13] 229 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] 230 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] 231 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] 232 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] 233 tn Or “there on foot.”
[20:14] 234 sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.
[20:14] 235 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] 236 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] 237 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] 238 tn Or “offshore from Chios.”
[20:15] 239 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] 240 sn Samos is an island in the Aegean Sea off the western coast of Asia Minor.
[20:15] 241 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] 242 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[20:16] 243 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] 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.
[20:16] 245 tn Or “was eager.”
[20:16] 246 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[20:16] 247 tn Grk “if it could be to him” (an idiom).
[20:17] 248 sn Miletus was a seaport on the western coast of Asia Minor about 45 mi (72 km) south of Ephesus.
[20:17] 249 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] 250 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] 251 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] 252 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] 253 tn Grk “Asia”; see the note on this word in v. 16.
[20:19] 254 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] 255 sn These plots are mentioned in Acts 9:24; 20:13.
[20:20] 256 tn Or “declaring.”
[20:20] 257 tn Or “profitable.” BDAG 960 s.v. συμφέρω 2.b.α has “τὰ συμφέροντα what advances your best interests or what is good for you Ac 20:20,” but the broader meaning (s.v. 2, “to be advantageous, help, confer a benefit, be profitable/useful”) is equally possible in this context.
[20:21] 259 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] 260 tc Several
[20:22] 261 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
[20:22] 263 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] 264 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] 265 tn BDAG 826 s.v. πλήν 1.d has “πλὴν ὅτι except that…Ac 20:23.”
[20:23] 266 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] 267 tn The Greek text here reads κατὰ πόλιν (kata polin).
[20:23] 268 tn Grk “saying that,” but the participle λέγον (legon) is redundant in English and has not been translated.
[20:23] 270 tn Or “troubles,” “suffering.” See Acts 19:21; 21:4, 11.
[20:24] 272 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] 273 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] 274 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] 275 tn Or “to the gospel.”
[20:25] 276 tn Grk “And now, behold.” Here ἰδού (idou) has not been translated.
[20:25] 277 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] 278 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] 279 tn Grk “will see my face” (an idiom for seeing someone in person).
[20:26] 281 tn Grk “clean, pure,” thus “guiltless” (BDAG 489 s.v. καθαρός 3.a).
[20:26] 282 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] 283 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] 284 tn Or “proclaiming,” “declaring.”
[20:28] 286 tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.
[20:28] 287 tn Grk “in which.”
[20:28] 288 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] 289 tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì74 A C* D E Ψ 33 1739 al co), while the majority of the later minuscule
[20:28] 291 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] 292 tn Grk “after my departure.”
[20:29] 293 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] 294 tn Grk “from among yourselves.”
[20:30] 295 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] 296 tn Grk “speaking crooked things”; BDAG 237 s.v. διαστρέφω 2 has “λαλεῖν διεστραμμένα teach perversions (of the truth) Ac 20:30.”
[20:31] 297 tn Or “be watchful.”
[20:31] 298 tn Or “admonishing.”
[20:32] 299 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] 301 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] 302 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] 303 tn The words “of mine” are not in the Greek text, but are supplied to clarify whose hands Paul is referring to.
[20:35] 304 sn The expression By all these things means “In everything I did.”
[20:35] 305 tn Or “must assist.”
[20:35] 306 tn Or “the sick.” See Eph 4:28.
[20:35] 307 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] 308 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] 309 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] 310 tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).
[20:37] 311 tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).
[20:37] 312 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] 314 tn Grk “by the word that he had said.”
[20:38] 315 tn Grk “to see his face” (an idiom for seeing someone in person).
[20:38] 316 tn BDAG 873 s.v. προπέμπω 1 has “they accompanied him to the ship Ac 20:38.”
[21:1] 317 tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Since the action described by the participle ἀποσπασθέντας (apospasqenta", “tearing ourselves away”) is prior to the departure of the ship, it has been translated as antecedent action (“after”).
[21:1] 318 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.
[21:1] 319 tn BDAG 120 s.v. ἀποσπάω 2.b has “pass. in mid. sense ἀ. ἀπό τινος tear oneself away Ac 21:1”; LSJ 218 gives several illustrations of this verb meaning “to tear or drag away from.”
[21:1] 320 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.”
[21:1] 321 tn BDAG 406 s.v. εὐθυδρομέω has “of a ship run a straight course”; L&N 54.3 has “to sail a straight course, sail straight to.”
[21:1] 322 sn Cos was an island in the Aegean Sea.
[21:1] 323 sn Rhodes was an island off the southwestern coast of Asia Minor.
[21:1] 324 sn Patara was a city in Lycia on the southwestern coast of Asia Minor. The entire journey was about 185 mi (295 km).
[21:2] 325 tn Grk “and finding.” The participle εὑρόντες (Jeuronte") has been translated as a finite verb due to requirements of contemporary English style. Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun in the translation.
[21:2] 326 sn Phoenicia was the name of an area along the Mediterranean coast north of Palestine.
[21:2] 327 tn Grk “going aboard, we put out to sea.” The participle ἐπιβάντες (epibante") has been translated as a finite verb due to requirements of contemporary English style.
[21:2] 328 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.”
[21:3] 329 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
[21:3] 330 sn The expression left it behind on our port side here means “sailed past to the south of it” since the ship was sailing east.
[21:3] 331 tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…ἔις τι at someth. a harbor 18:22; 21:3; 27:5.”
[21:3] 332 sn Tyre was a city and seaport on the coast of Phoenicia. From Patara to Tyre was about 400 mi (640 km). It required a large cargo ship over 100 ft (30 m) long, and was a four to five day voyage.
[21:4] 333 tn BDAG 78 s.v. ἀνευρίσκω has “look/search for (w. finding presupposed) τινά…τοὺς μαθητάς Ac 21:4.” The English verb “locate,” when used in reference to persons, has the implication of both looking for and finding someone. The participle ἀνευρόντες (aneuronte") has been taken temporally.
[21:4] 334 tn BDAG 154 s.v. αὐτοῦ states, “deictic adv. designating a position relatively near or far…there…Ac 21:4.”
[21:4] 335 tn The imperfect verb ἔλεγον (elegon) has been taken iteratively.
[21:4] 336 sn Although they told this to Paul through the Spirit, it appears Paul had a choice here (see v. 14). Therefore this amounted to a warning: There was risk in going to Jerusalem, so he was urged not to go.
[21:4] 337 tn BDAG 367 s.v. ἐπιβαίνω places Ac 21:4 under 1, “go up/upon, mount, board…πλοίῳ…Ac 27:2…Abs. go on board, embark…21:1 D, 2. – So perh. also ἐ. εἰς ᾿Ιεροσόλυμα embark for Jerusalem (i.e. to the seaport of Caesarea) vs. 4.” BDAG notes, however, “But this pass. may also belong to 2. to move to an area and be there, set foot in.” Because the message from the disciples to Paul through the Holy Spirit has the character of a warning, the latter meaning has been adopted for this translation.
[21:4] 338 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[21:5] 339 tn Grk “It happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[21:5] 340 tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”
[21:5] 341 tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.
[21:5] 342 tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[21:5] 343 sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.
[21:6] 344 tn BDAG 98 s.v. ἀπασπάζομαι has “take leave of, say farewell to τινά someone…ἀπησπασάμεθα ἀλλήλους we said farewell to one another Ac 21:6.”
[21:6] 345 sn These words are part of v. 5 in the standard critical Greek text.
[21:6] 346 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.
[21:6] 347 tn Grk “to their own”; the word “homes” is implied.
[21:7] 348 sn Tyre was a city and seaport on the coast of Phoenicia.
[21:7] 349 sn Ptolemais was a seaport on the coast of Palestine about 30 mi (48 km) south of Tyre.
[21:8] 350 tn Grk “On the next day leaving, we came.” The participle ἐξελθόντες (exelqonte") has been translated as a finite verb due to requirements of contemporary English style.
[21:8] 351 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was another 40 mi (65 km).
[21:8] 352 tn Grk “and entering…we stayed.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[21:8] 353 sn Philip was one of the seven deacons appointed in the Jerusalem church (Acts 6:1-7).
[21:9] 354 tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).
[21:9] 355 sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).
[21:10] 356 tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”
[21:10] 357 sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.
[21:11] 358 tn Grk “And coming.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.
[21:11] 359 tn Grk “and taking.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.
[21:11] 360 sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).
[21:11] 361 tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.
[21:11] 362 tn The words “with it” are not in the Greek text, but are implied.
[21:11] 363 tn Grk “and will deliver him over into the hands of” (a Semitic idiom).
[21:12] 364 tn Or “the people there.”
[21:13] 365 tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).
[21:13] 366 tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.
[21:14] 367 tn The participle πειθομένου (peiqomenou) in this genitive absolute construction has been translated as a causal adverbial participle.
[21:14] 368 tn Grk “we became silent, saying.”
[21:14] 369 sn “The Lord’s will be done.” Since no one knew exactly what would happen, the matter was left in the Lord’s hands.
[21:15] 370 tn Or “we made preparations.”
[21:15] 371 tn Grk “were going up”; the imperfect verb ἀνεβαίνομεν (anebainomen) has been translated as an ingressive imperfect.
[21:16] 372 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.
[21:16] 373 tn Grk “to Mnason…”; the words “the house of” are not in the Greek text, but are implied by the verb ξενισθῶμεν (xenisqwmen).
[21:16] 374 tn Or perhaps, “Mnason of Cyprus, one of the original disciples.” BDAG 137 s.v. ἀρχαῖος 1 has “ἀ. μαθητής a disciple of long standing (perh. original disc.) Ac 21:16.”
