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Acts 19:9-41

Context
19:9 But when¹ some were stubborn² and refused to believe, reviling³ the Way⁴ before the congregation, he left⁵ them and took the disciples with him,⁶ addressing⁷ them every day⁸ in the lecture hall⁹ of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia,¹⁰ both Jews and Greeks, heard the word of the Lord.¹¹

The Seven Sons of Sceva

19:11 God was performing extraordinary¹² miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body¹³ were brought¹⁴ to the sick, their diseases left them and the evil spirits went out of them.¹⁵ 19:13 But some itinerant¹⁶ Jewish exorcists tried to invoke the name¹⁷ of the Lord Jesus over those who were possessed by¹⁸ evil spirits, saying, “I sternly warn¹⁹ you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named²⁰ Sceva, a Jewish high priest, were doing this.)²¹ 19:15 But the evil spirit replied to them,²² “I know about Jesus²³ and I am acquainted with²⁴ Paul, but who are you?”²⁵ 19:16 Then the man who was possessed by²⁶ the evil spirit jumped on²⁷ them and beat them all into submission.²⁸ He prevailed²⁹ against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus,³⁰ both Jews and Greeks; fear came over³¹ them all, and the name of the Lord Jesus was praised.³² 19:18 Many of those who had believed came forward,³³ confessing and making their deeds known.³⁴ 19:19 Large numbers³⁵ of those who had practiced magic³⁶ collected their books³⁷ and burned them up in the presence of everyone.³⁸ When³⁹ the value of the books was added up, it was found to total fifty thousand silver coins.⁴⁰ 19:20 In this way the word of the Lord⁴¹ continued to grow in power⁴² and to prevail.⁴³

A Riot in Ephesus

19:21 Now after all these things had taken place,⁴⁴ Paul resolved⁴⁵ to go to Jerusalem,⁴⁶ passing through Macedonia⁴⁷ and Achaia.⁴⁸ He said,⁴⁹ “After I have been there, I must also see Rome.”⁵⁰ 19:22 So after sending⁵¹ two of his assistants,⁵² Timothy and Erastus, to Macedonia,⁵³ he himself stayed on for a while in the province of Asia.⁵⁴

19:23 At⁵⁵ that time⁵⁶ a great disturbance⁵⁷ took place concerning the Way.⁵⁸ 19:24 For a man named Demetrius, a silversmith who made silver shrines⁵⁹ of Artemis,⁶⁰ brought a great deal⁶¹ of business⁶² to the craftsmen. 19:25 He gathered⁶³ these⁶⁴ together, along with the workmen in similar trades,⁶⁵ and said, “Men, you know that our prosperity⁶⁶ comes from this business. 19:26 And you see and hear that this Paul has persuaded⁶⁷ and turned away⁶⁸ a large crowd,⁶⁹ not only in Ephesus⁷⁰ but in practically all of the province of Asia,⁷¹ by saying⁷² that gods made by hands are not gods at all.⁷³ 19:27 There is danger not only that this business of ours will come into disrepute,⁷⁴ but also that the temple of the great goddess Artemis⁷⁵ will be regarded as nothing,⁷⁶ and she whom all the province of Asia⁷⁷ and the world worship will suffer the loss of her greatness.”⁷⁸

19:28 When⁷⁹ they heard⁸⁰ this they became enraged⁸¹ and began to shout,⁸² “Great is Artemis⁸³ of the Ephesians!” 19:29 The⁸⁴ city was filled with the uproar,⁸⁵ and the crowd⁸⁶ rushed to the theater⁸⁷ together,⁸⁸ 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,⁸⁹ the disciples would not let him. 19:31 Even some of the provincial authorities⁹⁰ who were his friends sent⁹¹ a message⁹² to him, urging him not to venture⁹³ 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.⁹⁴ 19:33 Some of the crowd concluded⁹⁵ it was about⁹⁶ Alexander because the Jews had pushed him to the front.⁹⁷ Alexander, gesturing⁹⁸ with his hand, was wanting to make a defense⁹⁹ before the public assembly.¹⁰⁰ 19:34 But when they recognized¹⁰¹ that he was a Jew, they all shouted in unison,¹⁰² “Great is Artemis¹⁰³ of the Ephesians!” for about two hours.¹⁰⁴ 19:35 After the city secretary¹⁰⁵ quieted the crowd, he said, “Men of Ephesus, what person¹⁰⁶ is there who does not know that the city of the Ephesians is the keeper¹⁰⁷ of the temple of the great Artemis¹⁰⁸ and of her image that fell from heaven?¹⁰⁹ 19:36 So because these facts¹¹⁰ are indisputable,¹¹¹ you must keep quiet¹¹² and not do anything reckless.¹¹³ 19:37 For you have brought these men here who are neither temple robbers¹¹⁴ nor blasphemers of our goddess.¹¹⁵ 19:38 If then Demetrius and the craftsmen who are with him have a complaint¹¹⁶ against someone, the courts are open¹¹⁷ and there are proconsuls; let them bring charges against one another there.¹¹⁸ 19:39 But if you want anything in addition,¹¹⁹ it will have to be settled¹²⁰ in a legal assembly.¹²¹ 19:40 For¹²² we are in danger of being charged with rioting¹²³ today, since there is no cause we can give to explain¹²⁴ this disorderly gathering.”¹²⁵ 19:41 After¹²⁶ he had said¹²⁷ this,¹²⁸ he dismissed the assembly.¹²⁹

[19:9] ¹tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

[19:9] ²tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.

[19:9] ³tn 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] ⁴sn 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] ⁵tn 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] ⁶tn The words “with him” are not in the Greek text, but are implied.

[19:9] ⁷tn 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] ⁸tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[19:9] ⁹tn 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] ¹⁰tn 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] ¹¹sn 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] ¹²tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12] ¹³tn Or “skin” (the outer surface of the body).

[19:12] ¹⁴tn 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] ¹⁵tn The words “of them” are not in the Greek text, but are implied.

[19:13] ¹⁶tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”

[19:13] ¹⁷tn Grk “to name the name.”

[19:13] ¹⁸tn 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] ¹⁹sn The expression I sternly warn you means “I charge you as under oath.”

[19:14] ²⁰tn Grk “a certain Sceva.”

[19:14] ²¹sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.

[19:15] ²²tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

[19:15] ²³tn 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] ²⁴tn 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] ²⁵sn 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] ²⁶tn Grk “in whom the evil spirit was.”

[19:16] ²⁷tn 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] ²⁸tn 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] ²⁹tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

[19:17] ³⁰map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:17] ³¹tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”

[19:17] ³²tn Or “exalted.”

[19:18] ³³tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

[19:18] ³⁴tn 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] ³⁵tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.

[19:19] ³⁶tn On this term see BDAG 800 s.v. περίεργος 2.

[19:19] ³⁷tn Or “scrolls.”

[19:19] ³⁸tn 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] ³⁹tn 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] ⁴⁰tn 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] ⁴¹sn 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] ⁴²tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20] ⁴³sn 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] ⁴⁴tn Grk “all these things had been fulfilled.”

[19:21] ⁴⁵tn 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] ⁴⁶map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:21] ⁴⁷sn Macedonia was the Roman province of Macedonia in Greece.

[19:21] ⁴⁸sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

[19:21] ⁴⁹tn 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] ⁵⁰sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

[19:22] ⁵¹tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).

[19:22] ⁵²tn Grk “two of those who ministered to him.”

[19:22] ⁵³sn Macedonia was the Roman province of Macedonia in Greece.

[19:22] ⁵⁴tn 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] ⁵⁵tn 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] ⁵⁶tn 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] ⁵⁷tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).

[19:23] ⁵⁸sn The Way refers to the Christian movement (Christianity).

[19:24] ⁵⁹tn 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] ⁶⁰sn 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] ⁶¹tn Grk “brought not a little business” (an idiom).

[19:24] ⁶²sn 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] ⁶³tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25] ⁶⁴tn 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] ⁶⁵sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

[19:25] ⁶⁶tn Another possible meaning is “that this business is an easy way for us to earn a living.”

[19:26] ⁶⁷tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26] ⁶⁸tn Or “misled.”

[19:26] ⁶⁹tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26] ⁷⁰map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26] ⁷¹tn Grk “Asia”; see the note on this word in v. 22.

[19:26] ⁷²tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26] ⁷³tn The words “at all” are not in the Greek text but are implied.

[19:27] ⁷⁴tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”

[19:27] ⁷⁵sn 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] ⁷⁶tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”

[19:27] ⁷⁷tn Grk “Asia”; see the note on this word in v. 22.

[19:27] ⁷⁸tn 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] ⁷⁹tn 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] ⁸⁰tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28] ⁸¹tn 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] ⁸²tn 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] ⁸³sn 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] ⁸⁴tn 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] ⁸⁵tn 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] ⁸⁶tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29] ⁸⁷sn 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] ⁸⁸tn Grk “to the theater with one accord.”

[19:30] ⁸⁹tn 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] ⁹⁰tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

[19:31] ⁹¹tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.

[19:31] ⁹²tn 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] ⁹³tn 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] ⁹⁴tn Or “had assembled.”

[19:33] ⁹⁵tn Or “Some of the crowd gave instructions to.”

[19:33] ⁹⁶tn 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] ⁹⁷tn 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] ⁹⁸tn Or “motioning.”

[19:33] ⁹⁹sn 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] ¹⁰⁰tn 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] ¹⁰¹tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34] ¹⁰²tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34] ¹⁰³sn 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] ¹⁰⁴sn 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] ¹⁰⁵tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35] ¹⁰⁶tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35] ¹⁰⁷tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35] 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.

[19:35] ¹⁰⁹tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[19:36] ¹¹⁰tn Grk “these things.”

[19:36] ¹¹¹tn 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] ¹¹²tn Grk “it is necessary that you be quiet.”

[19:36] ¹¹³tn 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] ¹¹⁴tn Or perhaps, “desecrators of temples.”

[19:37] ¹¹⁵sn 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] ¹¹⁶tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38] ¹¹⁷tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”

[19:38] ¹¹⁸tn 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] ¹¹⁹tn Or “anything more than this.”

[19:39] ¹²⁰tn Or “resolved.”

[19:39] ¹²¹tn 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] ¹²²tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40] ¹²³tn 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] ¹²⁴tn 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] ¹²⁵tn 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] ¹²⁶tn 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] ¹²⁷tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:41] ¹²⁸tn Grk “these things.”

[19:41] ¹²⁹sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.