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Acts 19:8-41

Context

Paul Continues to Minister at Ephesus

19:8 So Paul¹ entered² the synagogue³ and spoke out fearlessly⁴ for three months, addressing⁵ and convincing⁶ them about the kingdom of God.⁷ 19:9 But when⁸ some were stubborn⁹ and refused to believe, reviling¹⁰ the Way¹¹ before the congregation, he left¹² them and took the disciples with him,¹³ addressing¹⁴ them every day¹⁵ in the lecture hall¹⁶ of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia,¹⁷ both Jews and Greeks, heard the word of the Lord.¹⁸

The Seven Sons of Sceva

19:11 God was performing extraordinary¹⁹ miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body²⁰ were brought²¹ to the sick, their diseases left them and the evil spirits went out of them.²² 19:13 But some itinerant²³ Jewish exorcists tried to invoke the name²⁴ of the Lord Jesus over those who were possessed by²⁵ evil spirits, saying, “I sternly warn²⁶ you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named²⁷ Sceva, a Jewish high priest, were doing this.)²⁸ 19:15 But the evil spirit replied to them,²⁹ “I know about Jesus³⁰ and I am acquainted with³¹ Paul, but who are you?”³² 19:16 Then the man who was possessed by³³ the evil spirit jumped on³⁴ them and beat them all into submission.³⁵ He prevailed³⁶ against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus,³⁷ both Jews and Greeks; fear came over³⁸ them all, and the name of the Lord Jesus was praised.³⁹ 19:18 Many of those who had believed came forward,⁴⁰ confessing and making their deeds known.⁴¹ 19:19 Large numbers⁴² of those who had practiced magic⁴³ collected their books⁴⁴ and burned them up in the presence of everyone.⁴⁵ When⁴⁶ the value of the books was added up, it was found to total fifty thousand silver coins.⁴⁷ 19:20 In this way the word of the Lord⁴⁸ continued to grow in power⁴⁹ and to prevail.⁵⁰

A Riot in Ephesus

19:21 Now after all these things had taken place,⁵¹ Paul resolved⁵² to go to Jerusalem,⁵³ passing through Macedonia⁵⁴ and Achaia.⁵⁵ He said,⁵⁶ “After I have been there, I must also see Rome.”⁵⁷ 19:22 So after sending⁵⁸ two of his assistants,⁵⁹ Timothy and Erastus, to Macedonia,⁶⁰ he himself stayed on for a while in the province of Asia.⁶¹

19:23 At⁶² that time⁶³ a great disturbance⁶⁴ took place concerning the Way.⁶⁵ 19:24 For a man named Demetrius, a silversmith who made silver shrines⁶⁶ of Artemis,⁶⁷ brought a great deal⁶⁸ of business⁶⁹ to the craftsmen. 19:25 He gathered⁷⁰ these⁷¹ together, along with the workmen in similar trades,⁷² and said, “Men, you know that our prosperity⁷³ comes from this business. 19:26 And you see and hear that this Paul has persuaded⁷⁴ and turned away⁷⁵ a large crowd,⁷⁶ not only in Ephesus⁷⁷ but in practically all of the province of Asia,⁷⁸ by saying⁷⁹ that gods made by hands are not gods at all.⁸⁰ 19:27 There is danger not only that this business of ours will come into disrepute,⁸¹ but also that the temple of the great goddess Artemis⁸² will be regarded as nothing,⁸³ and she whom all the province of Asia⁸⁴ and the world worship will suffer the loss of her greatness.”⁸⁵

19:28 When⁸⁶ they heard⁸⁷ this they became enraged⁸⁸ and began to shout,⁸⁹ “Great is Artemis⁹⁰ of the Ephesians!” 19:29 The⁹¹ city was filled with the uproar,⁹² and the crowd⁹³ rushed to the theater⁹⁴ together,⁹⁵ 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,⁹⁶ the disciples would not let him. 19:31 Even some of the provincial authorities⁹⁷ who were his friends sent⁹⁸ a message⁹⁹ to him, urging him not to venture¹⁰⁰ 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.¹⁰¹ 19:33 Some of the crowd concluded¹⁰² it was about¹⁰³ Alexander because the Jews had pushed him to the front.¹⁰⁴ Alexander, gesturing¹⁰⁵ with his hand, was wanting to make a defense¹⁰⁶ before the public assembly.¹⁰⁷ 19:34 But when they recognized¹⁰⁸ that he was a Jew, they all shouted in unison,¹⁰⁹ “Great is Artemis¹¹⁰ of the Ephesians!” for about two hours.¹¹¹ 19:35 After the city secretary¹¹² quieted the crowd, he said, “Men of Ephesus, what person¹¹³ is there who does not know that the city of the Ephesians is the keeper¹¹⁴ of the temple of the great Artemis¹¹⁵ and of her image that fell from heaven?¹¹⁶ 19:36 So because these facts¹¹⁷ are indisputable,¹¹⁸ you must keep quiet¹¹⁹ and not do anything reckless.¹²⁰ 19:37 For you have brought these men here who are neither temple robbers¹²¹ nor blasphemers of our goddess.¹²² 19:38 If then Demetrius and the craftsmen who are with him have a complaint¹²³ against someone, the courts are open¹²⁴ and there are proconsuls; let them bring charges against one another there.¹²⁵ 19:39 But if you want anything in addition,¹²⁶ it will have to be settled¹²⁷ in a legal assembly.¹²⁸ 19:40 For¹²⁹ we are in danger of being charged with rioting¹³⁰ today, since there is no cause we can give to explain¹³¹ this disorderly gathering.”¹³² 19:41 After¹³³ he had said¹³⁴ this,¹³⁵ he dismissed the assembly.¹³⁶

[19:8] ¹tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:8] ²tn 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] ³sn See the note on synagogue in 6:9.

[19:8] ⁴tn Or “boldly.”

[19:8] ⁵tn 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] ⁶tn 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] ⁷sn 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] ⁸tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

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

[19:9] ¹⁰tn 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] ¹¹sn 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] ¹²tn 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] ¹³tn The words “with him” are not in the Greek text, but are implied.

[19:9] ¹⁴tn 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] ¹⁵tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9] ¹⁶tn 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] ¹⁷tn 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] ¹⁸sn 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] ¹⁹tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12] ²⁰tn Or “skin” (the outer surface of the body).

[19:12] ²¹tn 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] ²²tn The words “of them” are not in the Greek text, but are implied.

[19:13] ²³tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13] ²⁴tn Grk “to name the name.”

[19:13] ²⁵tn 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] ²⁶sn The expression I sternly warn you means “I charge you as under oath.”

[19:14] ²⁷tn Grk “a certain Sceva.”

[19:14] ²⁸sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[19:15] ²⁹tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15] ³⁰tn 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] ³¹tn 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] ³²sn 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] ³³tn Grk “in whom the evil spirit was.”

[19:16] ³⁴tn 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] ³⁵tn 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] ³⁶tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:17] ³⁷map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17] ³⁸tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17] ³⁹tn Or “exalted.”

[19:18] ⁴⁰tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

[19:18] ⁴¹tn 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] ⁴²tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19] ⁴³tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19] ⁴⁴tn Or “scrolls.”

[19:19] ⁴⁵tn 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] ⁴⁶tn 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] ⁴⁷tn 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] ⁴⁸sn 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] ⁴⁹tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20] ⁵⁰sn 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] ⁵¹tn Grk “all these things had been fulfilled.”

[19:21] ⁵²tn 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] ⁵³map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21] ⁵⁴sn Macedonia was the Roman province of Macedonia in Greece.

[19:21] ⁵⁵sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21] ⁵⁶tn 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] ⁵⁷sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:22] ⁵⁸tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22] ⁵⁹tn Grk “two of those who ministered to him.”

[19:22] ⁶⁰sn Macedonia was the Roman province of Macedonia in Greece.

[19:22] ⁶¹tn 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] ⁶²tn 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] ⁶³tn 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] ⁶⁴tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).

[19:23] ⁶⁵sn The Way refers to the Christian movement (Christianity).

[19:24] ⁶⁶tn 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] ⁶⁷sn 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] ⁶⁸tn Grk “brought not a little business” (an idiom).

[19:24] ⁶⁹sn 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] ⁷⁰tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25] ⁷¹tn 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] ⁷²sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25] ⁷³tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:26] ⁷⁴tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26] ⁷⁵tn Or “misled.”

[19:26] ⁷⁶tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26] ⁷⁷map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26] ⁷⁸tn Grk “Asia”; see the note on this word in v. 22.

[19:26] ⁷⁹tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26] ⁸⁰tn The words “at all” are not in the Greek text but are implied.

[19:27] ⁸¹tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27] ⁸²sn 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] ⁸³tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27] ⁸⁴tn Grk “Asia”; see the note on this word in v. 22.

[19:27] ⁸⁵tn 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] ⁸⁶tn 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] ⁸⁷tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28] ⁸⁸tn 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] ⁸⁹tn 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] ⁹⁰sn 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] ⁹¹tn 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] ⁹²tn 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] ⁹³tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29] ⁹⁴sn 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] ⁹⁵tn Grk “to the theater with one accord.”

[19:30] ⁹⁶tn 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] ⁹⁷tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31] ⁹⁸tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31] ⁹⁹tn 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] ¹⁰⁰tn 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] ¹⁰¹tn Or “had assembled.”

[19:33] ¹⁰²tn Or “Some of the crowd gave instructions to.”

[19:33] ¹⁰³tn 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] ¹⁰⁴tn 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] ¹⁰⁵tn Or “motioning.”

[19:33] ¹⁰⁶sn 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] ¹⁰⁷tn 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] ¹⁰⁸tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34] ¹⁰⁹tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34] ¹¹⁰sn 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] ¹¹¹sn 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] ¹¹²tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35] ¹¹³tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35] ¹¹⁴tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35] ¹¹⁵sn 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] ¹¹⁶tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:36] ¹¹⁷tn Grk “these things.”

[19:36] ¹¹⁸tn 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] ¹¹⁹tn Grk “it is necessary that you be quiet.”

[19:36] ¹²⁰tn 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] ¹²¹tn Or perhaps, “desecrators of temples.”

[19:37] ¹²²sn 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] ¹²³tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38] ¹²⁴tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”

[19:38] ¹²⁵tn 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] ¹²⁶tn Or “anything more than this.”

[19:39] ¹²⁷tn Or “resolved.”

[19:39] ¹²⁸tn 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] ¹²⁹tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40] ¹³⁰tn 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] ¹³¹tn 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] ¹³²tn 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] ¹³³tn 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] ¹³⁴tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:41] ¹³⁵tn Grk “these things.”

[19:41] ¹³⁶sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.