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Acts 19:4-41

Context
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,¹ 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 placed² his hands on them, the Holy Spirit came³ upon them, and they began to speak⁴ in tongues and to prophesy.⁵ 19:7 (Now there were about twelve men in all.)⁶

Paul Continues to Minister at Ephesus

19:8 So Paul⁷ entered⁸ the synagogue⁹ and spoke out fearlessly¹⁰ for three months, addressing¹¹ and convincing¹² them about the kingdom of God.¹³ 19:9 But when¹⁴ some were stubborn¹⁵ and refused to believe, reviling¹⁶ the Way¹⁷ before the congregation, he left¹⁸ them and took the disciples with him,¹⁹ addressing²⁰ them every day²¹ in the lecture hall²² of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia,²³ both Jews and Greeks, heard the word of the Lord.²⁴

The Seven Sons of Sceva

19:11 God was performing extraordinary²⁵ miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body²⁶ were brought²⁷ to the sick, their diseases left them and the evil spirits went out of them.²⁸ 19:13 But some itinerant²⁹ Jewish exorcists tried to invoke the name³⁰ of the Lord Jesus over those who were possessed by³¹ evil spirits, saying, “I sternly warn³² you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named³³ Sceva, a Jewish high priest, were doing this.)³⁴ 19:15 But the evil spirit replied to them,³⁵ “I know about Jesus³⁶ and I am acquainted with³⁷ Paul, but who are you?”³⁸ 19:16 Then the man who was possessed by³⁹ the evil spirit jumped on⁴⁰ them and beat them all into submission.⁴¹ He prevailed⁴² against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus,⁴³ both Jews and Greeks; fear came over⁴⁴ them all, and the name of the Lord Jesus was praised.⁴⁵ 19:18 Many of those who had believed came forward,⁴⁶ confessing and making their deeds known.⁴⁷ 19:19 Large numbers⁴⁸ of those who had practiced magic⁴⁹ collected their books⁵⁰ and burned them up in the presence of everyone.⁵¹ When⁵² the value of the books was added up, it was found to total fifty thousand silver coins.⁵³ 19:20 In this way the word of the Lord⁵⁴ continued to grow in power⁵⁵ and to prevail.⁵⁶

A Riot in Ephesus

19:21 Now after all these things had taken place,⁵⁷ Paul resolved⁵⁸ to go to Jerusalem,⁵⁹ passing through Macedonia⁶⁰ and Achaia.⁶¹ He said,⁶² “After I have been there, I must also see Rome.”⁶³ 19:22 So after sending⁶⁴ two of his assistants,⁶⁵ Timothy and Erastus, to Macedonia,⁶⁶ he himself stayed on for a while in the province of Asia.⁶⁷

19:23 At⁶⁸ that time⁶⁹ a great disturbance⁷⁰ took place concerning the Way.⁷¹ 19:24 For a man named Demetrius, a silversmith who made silver shrines⁷² of Artemis,⁷³ brought a great deal⁷⁴ of business⁷⁵ to the craftsmen. 19:25 He gathered⁷⁶ these⁷⁷ together, along with the workmen in similar trades,⁷⁸ and said, “Men, you know that our prosperity⁷⁹ comes from this business. 19:26 And you see and hear that this Paul has persuaded⁸⁰ and turned away⁸¹ a large crowd,⁸² not only in Ephesus⁸³ but in practically all of the province of Asia,⁸⁴ by saying⁸⁵ that gods made by hands are not gods at all.⁸⁶ 19:27 There is danger not only that this business of ours will come into disrepute,⁸⁷ but also that the temple of the great goddess Artemis⁸⁸ will be regarded as nothing,⁸⁹ and she whom all the province of Asia⁹⁰ and the world worship will suffer the loss of her greatness.”⁹¹

19:28 When⁹² they heard⁹³ this they became enraged⁹⁴ and began to shout,⁹⁵ “Great is Artemis⁹⁶ of the Ephesians!” 19:29 The⁹⁷ city was filled with the uproar,⁹⁸ and the crowd⁹⁹ rushed to the theater¹⁰⁰ together,¹⁰¹ 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,¹⁰² the disciples would not let him. 19:31 Even some of the provincial authorities¹⁰³ who were his friends sent¹⁰⁴ a message¹⁰⁵ to him, urging him not to venture¹⁰⁶ 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.¹⁰⁷ 19:33 Some of the crowd concluded¹⁰⁸ it was about¹⁰⁹ Alexander because the Jews had pushed him to the front.¹¹⁰ Alexander, gesturing¹¹¹ with his hand, was wanting to make a defense¹¹² before the public assembly.¹¹³ 19:34 But when they recognized¹¹⁴ that he was a Jew, they all shouted in unison,¹¹⁵ “Great is Artemis¹¹⁶ of the Ephesians!” for about two hours.¹¹⁷ 19:35 After the city secretary¹¹⁸ quieted the crowd, he said, “Men of Ephesus, what person¹¹⁹ is there who does not know that the city of the Ephesians is the keeper¹²⁰ of the temple of the great Artemis¹²¹ and of her image that fell from heaven?¹²² 19:36 So because these facts¹²³ are indisputable,¹²⁴ you must keep quiet¹²⁵ and not do anything reckless.¹²⁶ 19:37 For you have brought these men here who are neither temple robbers¹²⁷ nor blasphemers of our goddess.¹²⁸ 19:38 If then Demetrius and the craftsmen who are with him have a complaint¹²⁹ against someone, the courts are open¹³⁰ and there are proconsuls; let them bring charges against one another there.¹³¹ 19:39 But if you want anything in addition,¹³² it will have to be settled¹³³ in a legal assembly.¹³⁴ 19:40 For¹³⁵ we are in danger of being charged with rioting¹³⁶ today, since there is no cause we can give to explain¹³⁷ this disorderly gathering.”¹³⁸ 19:41 After¹³⁹ he had said¹⁴⁰ this,¹⁴¹ he dismissed the assembly.¹⁴²

[19:4] ¹sn 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] ²tn Or “laid.”

[19:6] ³sn 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] ⁴tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6] ⁵tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:7] ⁶sn This is a parenthetical note by the author.

[19:8] ⁷tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

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

[19:8] ¹⁰tn Or “boldly.”

[19:8] ¹¹tn 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] ¹²tn 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] ¹³sn 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] ¹⁴tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9] ¹⁵tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9] ¹⁶tn 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] ¹⁷sn 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] ¹⁸tn 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] ¹⁹tn The words “with him” are not in the Greek text, but are implied.

[19:9] ²⁰tn 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] ²¹tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9] ²²tn 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] ²³tn 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] ²⁴sn 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] ²⁵tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12] ²⁶tn Or “skin” (the outer surface of the body).

[19:12] ²⁷tn 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] ²⁸tn The words “of them” are not in the Greek text, but are implied.

[19:13] ²⁹tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13] ³⁰tn Grk “to name the name.”

[19:13] ³¹tn 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] ³²sn The expression I sternly warn you means “I charge you as under oath.”

[19:14] ³³tn Grk “a certain Sceva.”

[19:14] ³⁴sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[19:15] ³⁵tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15] ³⁶tn 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] ³⁷tn 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] ³⁸sn 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] ³⁹tn Grk “in whom the evil spirit was.”

[19:16] ⁴⁰tn 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] ⁴¹tn 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] ⁴²tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:17] ⁴³map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17] ⁴⁴tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17] ⁴⁵tn Or “exalted.”

[19:18] ⁴⁶tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

[19:18] ⁴⁷tn 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] ⁴⁸tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19] ⁴⁹tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19] ⁵⁰tn Or “scrolls.”

[19:19] ⁵¹tn 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] ⁵²tn 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] ⁵³tn 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] ⁵⁴sn 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] ⁵⁵tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20] ⁵⁶sn 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] ⁵⁷tn Grk “all these things had been fulfilled.”

[19:21] ⁵⁸tn 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] ⁵⁹map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21] ⁶⁰sn Macedonia was the Roman province of Macedonia in Greece.

[19:21] ⁶¹sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21] ⁶²tn 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] ⁶³sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:22] ⁶⁴tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22] ⁶⁵tn Grk “two of those who ministered to him.”

[19:22] ⁶⁶sn Macedonia was the Roman province of Macedonia in Greece.

[19:22] ⁶⁷tn 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] ⁶⁸tn 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] ⁶⁹tn 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] ⁷⁰tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).

[19:23] ⁷¹sn The Way refers to the Christian movement (Christianity).

[19:24] ⁷²tn 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] ⁷³sn 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] ⁷⁴tn Grk “brought not a little business” (an idiom).

[19:24] ⁷⁵sn 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] ⁷⁶tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25] ⁷⁷tn 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] ⁷⁸sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25] ⁷⁹tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:26] ⁸⁰tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26] ⁸¹tn Or “misled.”

[19:26] ⁸²tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26] ⁸³map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26] ⁸⁴tn Grk “Asia”; see the note on this word in v. 22.

[19:26] ⁸⁵tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26] ⁸⁶tn The words “at all” are not in the Greek text but are implied.

[19:27] ⁸⁷tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27] ⁸⁸sn 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] ⁸⁹tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27] ⁹⁰tn Grk “Asia”; see the note on this word in v. 22.

[19:27] ⁹¹tn 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] ⁹²tn 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] ⁹³tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28] ⁹⁴tn 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] ⁹⁵tn 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] ⁹⁶sn 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] ⁹⁷tn 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] ⁹⁸tn 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] ⁹⁹tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29] ¹⁰⁰sn 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] ¹⁰¹tn Grk “to the theater with one accord.”

[19:30] ¹⁰²tn 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] ¹⁰³tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31] ¹⁰⁴tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31] ¹⁰⁵tn 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] ¹⁰⁶tn 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] ¹⁰⁷tn Or “had assembled.”

[19:33] ¹⁰⁸tn Or “Some of the crowd gave instructions to.”

[19:33] ¹⁰⁹tn 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] ¹¹⁰tn 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] ¹¹¹tn Or “motioning.”

[19:33] ¹¹²sn 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] ¹¹³tn 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] ¹¹⁴tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34] ¹¹⁵tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34] ¹¹⁶sn 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] ¹¹⁷sn 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] ¹¹⁸tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35] ¹¹⁹tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35] ¹²⁰tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35] ¹²¹sn 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] ¹²²tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:36] ¹²³tn Grk “these things.”

[19:36] ¹²⁴tn 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] ¹²⁵tn Grk “it is necessary that you be quiet.”

[19:36] ¹²⁶tn 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] ¹²⁷tn Or perhaps, “desecrators of temples.”

[19:37] ¹²⁸sn 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] ¹²⁹tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38] ¹³⁰tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”

[19:38] ¹³¹tn 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] ¹³²tn Or “anything more than this.”

[19:39] ¹³³tn Or “resolved.”

[19:39] ¹³⁴tn 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] ¹³⁵tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40] ¹³⁶tn 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] ¹³⁷tn 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] ¹³⁸tn 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] ¹³⁹tn 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] ¹⁴⁰tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:41] ¹⁴¹tn Grk “these things.”

[19:41] ¹⁴²sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.