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Acts 19:1-35

Context

Disciples of John the Baptist at Ephesus

19:1 While¹ Apollos was in Corinth,² Paul went through the inland³ regions⁴ and came to Ephesus.⁵ He⁶ found some disciples there⁷ 19:2 and said to them, “Did you receive the Holy Spirit when you believed?”⁸ They replied,⁹ “No, we have not even¹⁰ heard that there is a Holy Spirit.” 19:3 So Paul¹¹ said, “Into what then were you baptized?” “Into John’s baptism,” they replied.¹² 19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him,¹³ that is, in Jesus.” 19:5 When they heard this, they were baptized in the name of the Lord Jesus, 19:6 and when Paul placed¹⁴ his hands on them, the Holy Spirit came¹⁵ upon them, and they began to speak¹⁶ in tongues and to prophesy.¹⁷ 19:7 (Now there were about twelve men in all.)¹⁸

Paul Continues to Minister at Ephesus

19:8 So Paul¹⁹ entered²⁰ the synagogue²¹ and spoke out fearlessly²² for three months, addressing²³ and convincing²⁴ them about the kingdom of God.²⁵ 19:9 But when²⁶ some were stubborn²⁷ and refused to believe, reviling²⁸ the Way²⁹ before the congregation, he left³⁰ them and took the disciples with him,³¹ addressing³² them every day³³ in the lecture hall³⁴ of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia,³⁵ both Jews and Greeks, heard the word of the Lord.³⁶

The Seven Sons of Sceva

19:11 God was performing extraordinary³⁷ miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body³⁸ were brought³⁹ to the sick, their diseases left them and the evil spirits went out of them.⁴⁰ 19:13 But some itinerant⁴¹ Jewish exorcists tried to invoke the name⁴² of the Lord Jesus over those who were possessed by⁴³ evil spirits, saying, “I sternly warn⁴⁴ you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named⁴⁵ Sceva, a Jewish high priest, were doing this.)⁴⁶ 19:15 But the evil spirit replied to them,⁴⁷ “I know about Jesus⁴⁸ and I am acquainted with⁴⁹ Paul, but who are you?”⁵⁰ 19:16 Then the man who was possessed by⁵¹ the evil spirit jumped on⁵² them and beat them all into submission.⁵³ He prevailed⁵⁴ against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus,⁵⁵ both Jews and Greeks; fear came over⁵⁶ them all, and the name of the Lord Jesus was praised.⁵⁷ 19:18 Many of those who had believed came forward,⁵⁸ confessing and making their deeds known.⁵⁹ 19:19 Large numbers⁶⁰ of those who had practiced magic⁶¹ collected their books⁶² and burned them up in the presence of everyone.⁶³ When⁶⁴ the value of the books was added up, it was found to total fifty thousand silver coins.⁶⁵ 19:20 In this way the word of the Lord⁶⁶ continued to grow in power⁶⁷ and to prevail.⁶⁸

A Riot in Ephesus

19:21 Now after all these things had taken place,⁶⁹ Paul resolved⁷⁰ to go to Jerusalem,⁷¹ passing through Macedonia⁷² and Achaia.⁷³ He said,⁷⁴ “After I have been there, I must also see Rome.”⁷⁵ 19:22 So after sending⁷⁶ two of his assistants,⁷⁷ Timothy and Erastus, to Macedonia,⁷⁸ he himself stayed on for a while in the province of Asia.⁷⁹

19:23 At⁸⁰ that time⁸¹ a great disturbance⁸² took place concerning the Way.⁸³ 19:24 For a man named Demetrius, a silversmith who made silver shrines⁸⁴ of Artemis,⁸⁵ brought a great deal⁸⁶ of business⁸⁷ to the craftsmen. 19:25 He gathered⁸⁸ these⁸⁹ together, along with the workmen in similar trades,⁹⁰ and said, “Men, you know that our prosperity⁹¹ comes from this business. 19:26 And you see and hear that this Paul has persuaded⁹² and turned away⁹³ a large crowd,⁹⁴ not only in Ephesus⁹⁵ but in practically all of the province of Asia,⁹⁶ by saying⁹⁷ that gods made by hands are not gods at all.⁹⁸ 19:27 There is danger not only that this business of ours will come into disrepute,⁹⁹ but also that the temple of the great goddess Artemis¹⁰⁰ will be regarded as nothing,¹⁰¹ and she whom all the province of Asia¹⁰² and the world worship will suffer the loss of her greatness.”¹⁰³

19:28 When¹⁰⁴ they heard¹⁰⁵ this they became enraged¹⁰⁶ and began to shout,¹⁰⁷ “Great is Artemis¹⁰⁸ of the Ephesians!” 19:29 The¹⁰⁹ city was filled with the uproar,¹¹⁰ and the crowd¹¹¹ rushed to the theater¹¹² together,¹¹³ dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions. 19:30 But when Paul wanted to enter the public assembly,¹¹⁴ the disciples would not let him. 19:31 Even some of the provincial authorities¹¹⁵ who were his friends sent¹¹⁶ a message¹¹⁷ to him, urging him not to venture¹¹⁸ into the theater. 19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together.¹¹⁹ 19:33 Some of the crowd concluded¹²⁰ it was about¹²¹ Alexander because the Jews had pushed him to the front.¹²² Alexander, gesturing¹²³ with his hand, was wanting to make a defense¹²⁴ before the public assembly.¹²⁵ 19:34 But when they recognized¹²⁶ that he was a Jew, they all shouted in unison,¹²⁷ “Great is Artemis¹²⁸ of the Ephesians!” for about two hours.¹²⁹ 19:35 After the city secretary¹³⁰ quieted the crowd, he said, “Men of Ephesus, what person¹³¹ is there who does not know that the city of the Ephesians is the keeper¹³² of the temple of the great Artemis¹³³ and of her image that fell from heaven?¹³⁴

[19:1] ¹tn 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] ²map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1] ³tn Or “interior.”

[19:1] ⁴tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1] ⁵map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1] ⁶tn 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] ⁷tn The word “there” is not in the Greek text but is implied.

[19:2] ⁸tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2] ⁹tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2] ¹⁰tn 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] ¹¹tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3] ¹²tn Grk “they said.”

[19:4] ¹³sn 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] ¹⁴tn Or “laid.”

[19:6] ¹⁵sn 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] ¹⁶tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6] ¹⁷tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:7] ¹⁸sn This is a parenthetical note by the author.

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

[19:8] ²⁰tn 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] ²¹sn See the note on synagogue in 6:9.

[19:8] ²²tn Or “boldly.”

[19:8] ²³tn 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] ²⁴tn 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] ²⁵sn 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] ²⁶tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9] ²⁷tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9] ²⁸tn 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] ²⁹sn 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] ³⁰tn 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] ³¹tn The words “with him” are not in the Greek text, but are implied.

[19:9] ³²tn 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] ³³tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9] ³⁴tn 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] ³⁵tn 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] ³⁶sn 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] ³⁷tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12] ³⁸tn Or “skin” (the outer surface of the body).

[19:12] ³⁹tn 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] ⁴⁰tn The words “of them” are not in the Greek text, but are implied.

[19:13] ⁴¹tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13] ⁴²tn Grk “to name the name.”

[19:13] ⁴³tn 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] ⁴⁴sn The expression I sternly warn you means “I charge you as under oath.”

[19:14] ⁴⁵tn Grk “a certain Sceva.”

[19:14] ⁴⁶sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[19:15] ⁴⁷tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15] ⁴⁸tn 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] ⁴⁹tn 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] ⁵⁰sn 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] ⁵¹tn Grk “in whom the evil spirit was.”

[19:16] ⁵²tn 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] ⁵³tn 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] ⁵⁴tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:17] ⁵⁵map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17] ⁵⁶tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17] ⁵⁷tn Or “exalted.”

[19:18] ⁵⁸tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

[19:18] ⁵⁹tn 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] ⁶⁰tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19] ⁶¹tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19] ⁶²tn Or “scrolls.”

[19:19] ⁶³tn 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] ⁶⁴tn 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] ⁶⁵tn 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] ⁶⁶sn 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] ⁶⁷tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20] ⁶⁸sn 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] ⁶⁹tn Grk “all these things had been fulfilled.”

[19:21] ⁷⁰tn 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] ⁷¹map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21] ⁷²sn Macedonia was the Roman province of Macedonia in Greece.

[19:21] ⁷³sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21] ⁷⁴tn 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] ⁷⁵sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:22] ⁷⁶tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22] ⁷⁷tn Grk “two of those who ministered to him.”

[19:22] ⁷⁸sn Macedonia was the Roman province of Macedonia in Greece.

[19:22] ⁷⁹tn 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] ⁸⁰tn 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] ⁸¹tn 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] ⁸²tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).

[19:23] ⁸³sn The Way refers to the Christian movement (Christianity).

[19:24] ⁸⁴tn 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] ⁸⁵sn 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] ⁸⁶tn Grk “brought not a little business” (an idiom).

[19:24] ⁸⁷sn 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] ⁸⁸tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25] ⁸⁹tn 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] ⁹⁰sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25] ⁹¹tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:26] ⁹²tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26] ⁹³tn Or “misled.”

[19:26] ⁹⁴tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26] ⁹⁵map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26] ⁹⁶tn Grk “Asia”; see the note on this word in v. 22.

[19:26] ⁹⁷tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26] ⁹⁸tn The words “at all” are not in the Greek text but are implied.

[19:27] ⁹⁹tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27] ¹⁰⁰sn 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] ¹⁰¹tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27] ¹⁰²tn Grk “Asia”; see the note on this word in v. 22.

[19:27] ¹⁰³tn 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] ¹⁰⁴tn 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] ¹⁰⁵tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28] ¹⁰⁶tn 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] ¹⁰⁷tn 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] ¹⁰⁸sn 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] ¹⁰⁹tn 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] ¹¹⁰tn 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] ¹¹¹tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29] ¹¹²sn 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] ¹¹³tn Grk “to the theater with one accord.”

[19:30] ¹¹⁴tn 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] ¹¹⁵tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31] ¹¹⁶tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31] ¹¹⁷tn 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] ¹¹⁸tn 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] ¹¹⁹tn Or “had assembled.”

[19:33] ¹²⁰tn Or “Some of the crowd gave instructions to.”

[19:33] ¹²¹tn 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] ¹²²tn 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] ¹²³tn Or “motioning.”

[19:33] ¹²⁴sn 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] ¹²⁵tn 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] ¹²⁶tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34] ¹²⁷tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34] ¹²⁸sn 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] ¹²⁹sn 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] ¹³⁰tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35] ¹³¹tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35] ¹³²tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35] ¹³³sn 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] ¹³⁴tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).