Passage Resources Hebrew/Greek Your Content
Previous Next
Add parallel Print Page Options

2 Thessalonians 2-3
New English Translation

The Day of the Lord

2 Now regarding the arrival[a] of our Lord Jesus Christ and our being gathered to be with him,[b] we ask you, brothers and sisters,[c] 2 not to be easily[d] shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us,[e] to the effect that the day of the Lord is already here. 3 Let no one deceive you in any way. For that day will not arrive until the rebellion comes[f] and the man of lawlessness[g] is revealed, the son of destruction.[h] 4 He[i] opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat[j] in God’s temple, displaying himself as God.[k] 5 Surely you recall[l] that I used to tell you these things while I was still with you. 6 And so[m] you know what holds him back,[n] so that he will be revealed in his own time. 7 For the hidden power of lawlessness[o] is already at work. However, the one who holds him back[p] will do so until he is taken out of the way, 8 and then the lawless one will be revealed, whom the Lord[q] will destroy by the breath of his mouth and wipe out by the manifestation of his arrival. 9 The arrival of the lawless one[r] will be by Satan’s working with all kinds of miracles[s] and signs and false wonders, 10 and with every kind of evil deception directed against[t] those who are perishing, because they found no place in their hearts for the truth[u] so as to be saved. 11 Consequently[v] God sends on them a deluding influence[w] so that they will believe what is false. 12 And so[x] all of them who have not believed the truth but have delighted in evil will be condemned.[y]

Call to Stand Firm

13 But we ought to thank God always for you, brothers and sisters[z] loved by the Lord, because God chose you from the beginning[aa] for salvation through sanctification by the Spirit and faith in the truth. 14 He called you to this salvation[ab] through our gospel, so that you may possess the glory of our Lord Jesus Christ.[ac] 15 Therefore, brothers and sisters,[ad] stand firm and hold on to the traditions that we taught you, whether by speech or by letter.[ae] 16 Now may our Lord Jesus Christ himself and God our Father, who loved us and by grace gave us eternal comfort and good hope, 17 encourage your hearts and strengthen you[af] in every good thing you do or say.[ag]

Request for Prayer

3 Finally, pray for us, brothers and sisters,[ah] that the Lord’s message[ai] may spread quickly and be honored[aj] as in fact it was among you, 2 and that we may be delivered from perverse and evil people. For not all have faith. 3 But the Lord is faithful, and he[ak] will strengthen you and protect you from the evil one. 4 And we are confident about you in the Lord that you are both doing—and will do—what we are commanding. 5 Now may the Lord direct your hearts toward the love of God[al] and the endurance of Christ.[am]

Response to the Undisciplined

6 But we command you, brothers and sisters,[an] in the name of our Lord Jesus Christ, to keep away from any brother who lives an undisciplined[ao] life[ap] and not according to the tradition they[aq] received from us. 7 For you know yourselves how you must imitate us, because we did not behave without discipline[ar] among you, 8 and we did not eat anyone’s food without paying.[as] Instead, in toil and drudgery we worked[at] night and day in order not to burden any of you. 9 It was not because we do not have that right, but to give ourselves as an example for you to imitate.[au] 10 For even when we were with you, we used to give you this command: “If anyone is not willing to work, neither should he eat.” 11 For we hear that some among you are living an undisciplined life,[av] not doing their own work but meddling in the work of others.[aw] 12 Now such people we command and urge in the Lord Jesus Christ to work quietly and so provide their own food to eat.[ax] 13 But you, brothers and sisters,[ay] do not grow weary in doing what is right. 14 But if anyone does not obey our message through this letter, take note of him and do not associate closely with him, so that he may be ashamed. 15 Yet do not regard him as an enemy, but admonish him as a brother.[az]

Conclusion

16 Now may the Lord of peace himself give you peace at all times and in every way. The Lord be with you all. 17 I, Paul, write this greeting with my own hand, which is how I write in every letter.[ba] 18 The grace of our Lord Jesus Christ be with you all.[bb]

Footnotes

  1. 2 Thessalonians 2:1 tn Or perhaps “return” (cf. CEV).
  2. 2 Thessalonians 2:1 tn Grk “our gathering with him.”
  3. 2 Thessalonians 2:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
  4. 2 Thessalonians 2:2 tn Or “quickly, soon.”
  5. 2 Thessalonians 2:2 tn Grk “as through us.”
  6. 2 Thessalonians 2:3 tn Grk “for unless the rebellion comes first.” The clause about “the day” is understood from v. 2.
  7. 2 Thessalonians 2:3 tc Most mss (A D F G Ψ 1175 1241 1505 M al lat sy) read ἁμαρτίας (hamartias, “of sin”) here, but several significant mss (א B 0278 6 81 1739 1881 2464 al co) read ἀνομίας (anomias, “of lawlessness”). Although external support for ἁμαρτίας is broader, the generally earlier and better witnesses are on the side of ἀνομίας. Internally, since ἁμαρτία (hamartia, “sin”) occurs nearly ten times as often as ἀνομία (anomia, “lawlessness”) in the corpus Paulinum, scribes would be expected to change the text to the more familiar term. At the same time, the mention of ἀνομία in v. 7 and ὁ ἄνομος (ho anomos, “the lawless one”) in v. 8, both of which look back to v. 3, may have prompted scribes to change the text toward ἀνομίας. The internal evidence is thus fairly evenly balanced. Although a decision is difficult, ἀνομίας has slightly greater probability of authenticity than ἁμαρτίας.
  8. 2 Thessalonians 2:3 tn Or “the one destined for destruction.”
  9. 2 Thessalonians 2:4 tn Grk “the one who opposes,” describing the figure in v. 3. A new sentence was started here in the translation by supplying the personal pronoun (“he”) and translating the participle ἀντικείμενος (antikeimenos) as a finite verb.
  10. 2 Thessalonians 2:4 sn Allusions to Isa 14:13-14; Dan 11:36; Ezek 28:2-9 respectively.
  11. 2 Thessalonians 2:4 tn Grk “that he is God.”
  12. 2 Thessalonians 2:5 tn Grk “You do remember, don’t you?”
  13. 2 Thessalonians 2:6 tn Grk “and now,” but this shows the logical result of his previous teaching.
  14. 2 Thessalonians 2:6 tn Grk “the thing that restrains.”
  15. 2 Thessalonians 2:7 tn Grk “the mystery of lawlessness.” In Paul “mystery” often means “revealed truth, something formerly hidden but now made widely known,” but that does not make sense with the verb of this clause (“to be at work, to be active”).
  16. 2 Thessalonians 2:7 tn Grk “the one who restrains.” This gives a puzzling contrast to the impersonal phrase in v. 6 (“the thing that restrains”). The restraint can be spoken of as a force or as a person. Some have taken this to mean the Roman Empire in particular or human government in general, since these are forces that can also be seen embodied in a person, the emperor or governing head. But apocalyptic texts like Revelation and Daniel portray human government of the end times as under Satanic control, not holding back his influence. Also the power to hold back Satanic forces can only come from God. So others understand this restraint to be some force from God: the preaching of the gospel or the working of the Holy Spirit through God’s people.
  17. 2 Thessalonians 2:8 tc ‡ Several significant witnesses of the Alexandrian and Western traditions, as well as many other witnesses, read ᾿Ιησοῦς (Iēsous, “Jesus”) after κύριος (kurios, “Lord”; so א A D* F G Lc P Ψ 0278 33 81 104 365 1241 2464 latt sy co). But there is sufficient evidence in the Alexandrian tradition for the shorter reading (B 1739 1881), supported by the Byzantine text, Irenaeus, and other witnesses (D2vid 630 1175 1505). Although it is possible that scribes overlooked ᾿Ιησοῦς if the two nomina sacra occurred together (kMsiMs), since “the Lord Jesus” is a frequent enough appellation, it looks to be a motivated reading. NA28 places ᾿Ιησοῦς in brackets, indicating some doubts as to its authenticity.
  18. 2 Thessalonians 2:9 tn Grk “whose coming,” referring to the lawless one. Because of the length and complexity of the Greek construction, a new sentence was started here in the translation.
  19. 2 Thessalonians 2:9 tn Grk “every miracle.”
  20. 2 Thessalonians 2:10 tn Grk “deception for/toward.”
  21. 2 Thessalonians 2:10 tn Grk “they did not accept the love of the truth.”
  22. 2 Thessalonians 2:11 tn Grk “and for this reason.”
  23. 2 Thessalonians 2:11 tn Grk “a working of error.”
  24. 2 Thessalonians 2:12 tn Grk “that.” A new sentence was started here in the translation for stylistic reasons.
  25. 2 Thessalonians 2:12 tn Grk “be judged,” but in this context the term clearly refers to a judgment of condemnation (BDAG 568 s.v. κρίνω 5.b.α; cf. KJV “that they all might be damned”). CEV views the condemnation as punishment (“will be punished”).
  26. 2 Thessalonians 2:13 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
  27. 2 Thessalonians 2:13 tc ‡ Several mss (B F G P 0278 33 81 323 1505 1739 1881 al bo) read ἀπαρχήν (aparchēn, “as a firstfruit”; i.e., as the first converts) instead of ἀπ᾿ ἀρχῆς (ap’ archēs, “from the beginning,” found in א D K L Ψ 1175 1241 M it sa), but this seems more likely to be a change by scribes who thought of the early churches in general in this way. But Paul would not be likely to call the Thessalonians “the firstfruits” among his converts. Further, ἀπαρχή (aparchē, “firstfruit”) is a well-worn term in Paul’s letters (Rom 8:23; 11:16; 16:5; 1 Cor 15:20, 23; 16:15), while ἀπ᾿ ἀρχῆς occurs nowhere else in Paul. Scribes might be expected to change the text to the more familiar term. Nevertheless, a decision is difficult (see arguments for ἀπαρχήν in TCGNT 568), and ἀπ᾿ ἀρχῆς must be preferred only slightly.
  28. 2 Thessalonians 2:14 tn Grk “to which,” referring to the main idea of v. 13.
  29. 2 Thessalonians 2:14 sn That you may possess the glory of our Lord Jesus Christ. For Paul the ultimate stage of salvation is glorification (Rom 8:30).
  30. 2 Thessalonians 2:15 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
  31. 2 Thessalonians 2:15 tn Grk “that you were taught whether by word or by letter of ours.”
  32. 2 Thessalonians 2:17 tn Grk simply “strengthen,” with the object understood from the preceding.
  33. 2 Thessalonians 2:17 tn Grk “every good work and word.”
  34. 2 Thessalonians 3:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
  35. 2 Thessalonians 3:1 tn Or “the word of the Lord.”sn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8; 4:15). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Here the phrase has been translated “the Lord’s message” because of the focus upon the spread of the gospel evident in the passage.
  36. 2 Thessalonians 3:1 tn Grk “may run and be glorified.”
  37. 2 Thessalonians 3:3 tn Grk “who.”
  38. 2 Thessalonians 3:5 tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (tēn agapēn tou theou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“your love for God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on believers being directed toward the love God gives which in turn produces increased love in them for him.
  39. 2 Thessalonians 3:5 tn The genitive in the phrase τὴν ὑπομονὴν τοῦ Χριστοῦ (tēn hupomonēn tou Christou, “the endurance of Christ”) could be translated as either a subjective genitive (“Christ’s endurance”) or an objective genitive (“endurance for Christ”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on believers being directed toward the endurance Christ showed which in turn produces endurance in them for him.
  40. 2 Thessalonians 3:6 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
  41. 2 Thessalonians 3:6 tn Or “unruly, out of line.” The particular violation Paul has in mind is idleness (as described in vv. 8-11), so this could be translated to reflect that.
  42. 2 Thessalonians 3:6 tn Grk “walking in an undisciplined way” (“walking” is a common NT idiom for one’s way of life or conduct).
  43. 2 Thessalonians 3:6 tc The reading “you received” (παρελάβετε, parelabete) is found predominately in Western witnesses (F G), although the support of B and the Sahidic version (along with 1505 2464) strengthens the reading considerably. The reading “they received” is found in two different forms: παρελάβοσαν (parelabosan; in א* A [D*] 0278 33) and παρέλαβον (parelabon; in א2 D1 Ψ 1175 1241 1739 1881 M). (παρέλαβον is evidently a correction of παρελάβοσαν to the more common spelling for the third person aorist form). The external evidence is divided fairly evenly, with παρελάβετε and παρελάβοσαν each having adequate support. Internal evidence leans toward “they received”: Given the second person reading, there is little reason why scribes would intentionally change it to a third person plural, and especially an archaic form at that. There is ample reason, however, for scribes to change the third person form to the second person form given that in the prior context παράδοσις (paradosis, “tradition”) is used with a relative clause (as here) with a second person verb (see 2:15). The third person form should be regarded as authentic.
  44. 2 Thessalonians 3:7 tn This is the verbal form of the words occurring in vv. 6 and 11, meaning “to act out of line, in an unruly way.”
  45. 2 Thessalonians 3:8 tn Grk “we did not eat bread freely from anyone.”
  46. 2 Thessalonians 3:8 tn Grk “but working,” as a continuation of the previous sentence. Because of the length and complexity of the Greek sentence, a new sentence was started with the word “Instead” in the translation.
  47. 2 Thessalonians 3:9 tn Grk “an example for you to imitate us.”
  48. 2 Thessalonians 3:11 tn Grk “walking in an undisciplined way” (“walking” is a common NT idiom for one’s way of life or conduct).
  49. 2 Thessalonians 3:11 tn There is a play on words in the Greek: “working at nothing, but working around,” “not keeping busy but being busybodies.”
  50. 2 Thessalonians 3:12 tn Grk “that by working quietly they may eat their own bread.”
  51. 2 Thessalonians 3:13 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
  52. 2 Thessalonians 3:15 tn That is, as a fellow believer.
  53. 2 Thessalonians 3:17 tn Grk “The greeting in my hand, Paul, which is a sign in every letter, thus I write.”sn Up to 3:17 the letter was dictated by Paul but written down by a secretary or amanuensis. But Paul took up the pen and wrote vv. 17-18 personally to authenticate that it was his (how I write in every letter). See similar indications in 1 Cor 16:21; Gal 6:11; and Col 4:18.
  54. 2 Thessalonians 3:18 tc Most witnesses, including some early and significant ones (א2 A D F G Ψ 1175 1241 1505 1881c M lat sy bo), conclude this letter with ἀμήν (amēn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the witnesses for the omission are among the best mss (א* B 0278 6 33 1739 1881* 2464 sa), giving sufficient base to prefer the shorter reading.
Next
2 Thessalonians 1
1 Timothy 1
Next
Previous Next

Acts 18:18-19:41
New English Translation

Paul Returns to Antioch in Syria

18 Paul, after staying[a] many more days in Corinth, said farewell to[b] the brothers and sailed away to Syria accompanied by[c] Priscilla and Aquila.[d] He[e] had his hair cut off[f] at Cenchrea[g] because he had made a vow.[h] 19 When they reached Ephesus,[i] Paul[j] left Priscilla and Aquila[k] behind there, but he himself went[l] into the synagogue[m] and addressed[n] the Jews. 20 When they asked him to stay longer, he would not consent,[o] 21 but said farewell to[p] them and added,[q] “I will come back[r] to you again if God wills.”[s] Then[t] he set sail from Ephesus, 22 and when he arrived[u] at Caesarea,[v] he went up and greeted[w] the church at Jerusalem[x] and then went down to Antioch.[y] 23 After he spent[z] some time there, Paul left and went through the region of Galatia[aa] and Phrygia,[ab] strengthening all the disciples.

Apollos Begins His Ministry

24 Now a Jew named Apollos, a native of Alexandria, arrived in Ephesus. He was an eloquent speaker,[ac] well-versed[ad] in the scriptures. 25 He had been instructed in[ae] the way of the Lord, and with great enthusiasm[af] he spoke and taught accurately the facts[ag] about Jesus, although he knew[ah] only the baptism of John. 26 He began to speak out fearlessly[ai] in the synagogue,[aj] but when Priscilla and Aquila[ak] heard him, they took him aside[al] and explained the way of God to him more accurately. 27 When Apollos[am] wanted to cross over to Achaia,[an] the brothers encouraged[ao] him[ap] and wrote to the disciples to welcome him. When he arrived, he[aq] assisted greatly those who had believed by grace, 28 for he refuted the Jews vigorously[ar] in public debate,[as] demonstrating from the scriptures that the Christ[at] was Jesus.[au]

Disciples of John the Baptist at Ephesus

19 While[av] Apollos was in Corinth, Paul went through the inland[aw] regions[ax] and came to Ephesus. He[ay] found some disciples there[az] 2 and said to them, “Did you receive the Holy Spirit when you believed?”[ba] They replied,[bb] “No, we have not even[bc] heard that there is a Holy Spirit.” 3 So Paul[bd] said, “Into what then were you baptized?” “Into John’s baptism,” they replied.[be] 4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him,[bf] that is, in Jesus.” 5 When they heard this, they were baptized in the name of the Lord Jesus, 6 and when Paul placed[bg] his hands on them, the Holy Spirit came[bh] upon them, and they began to speak[bi] in tongues and to prophesy.[bj] 7 (Now there were about twelve men in all.)[bk]

Paul Continues to Minister at Ephesus

8 So Paul[bl] entered[bm] the synagogue[bn] and spoke out fearlessly[bo] for three months, addressing[bp] and convincing[bq] them about the kingdom of God.[br] 9 But when[bs] some were stubborn[bt] and refused to believe, reviling[bu] the Way[bv] before the congregation, he left[bw] them and took the disciples with him,[bx] addressing[by] them every day[bz] in the lecture hall[ca] of Tyrannus. 10 This went on for two years, so that all who lived in the province of Asia,[cb] both Jews and Greeks, heard the word of the Lord.[cc]

The Seven Sons of Sceva

11 God was performing extraordinary[cd] miracles by Paul’s hands, 12 so that when even handkerchiefs or aprons that had touched his body[ce] were brought[cf] to the sick, their diseases left them and the evil spirits went out of them.[cg] 13 But some itinerant[ch] Jewish exorcists tried to invoke the name[ci] of the Lord Jesus over those who were possessed by[cj] evil spirits, saying, “I sternly warn[ck] you by Jesus whom Paul preaches.” 14 (Now seven sons of a man named[cl] Sceva, a Jewish high priest, were doing this.)[cm] 15 But the evil spirit replied to them,[cn] “I know about Jesus[co] and I am acquainted with[cp] Paul, but who are you?”[cq] 16 Then the man who was possessed by[cr] the evil spirit jumped on[cs] them and beat them all into submission.[ct] He prevailed[cu] against them so that they fled from that house naked and wounded. 17 This became known to all who lived in Ephesus, both Jews and Greeks; fear came over[cv] them all, and the name of the Lord Jesus was praised.[cw] 18 Many of those who had believed came forward,[cx] confessing and making their deeds known.[cy] 19 Large numbers[cz] of those who had practiced magic[da] collected their books[db] and burned them up in the presence of everyone.[dc] When[dd] the value of the books was added up, it was found to total 50,000 silver coins.[de] 20 In this way the word of the Lord[df] continued to grow in power[dg] and to prevail.[dh]

A Riot in Ephesus

21 Now after all these things had taken place,[di] Paul resolved[dj] to go to Jerusalem, passing through Macedonia[dk] and Achaia.[dl] He said,[dm] “After I have been there, I must also see Rome.”[dn] 22 So after sending[do] two of his assistants,[dp] Timothy and Erastus, to Macedonia,[dq] he himself stayed on for a while in the province of Asia.[dr]

23 At[ds] that time[dt] a great disturbance[du] took place concerning the Way.[dv] 24 For a man named Demetrius, a silversmith who made silver shrines[dw] of Artemis,[dx] brought a great deal[dy] of business[dz] to the craftsmen. 25 He gathered[ea] these[eb] together, along with the workmen in similar trades,[ec] and said, “Men, you know that our prosperity[ed] comes from this business. 26 And you see and hear that this Paul has persuaded[ee] and turned away[ef] a large crowd,[eg] not only in Ephesus but in practically all of the province of Asia,[eh] by saying[ei] that gods made by hands are not gods at all.[ej] 27 There is danger not only that this business of ours will come into disrepute,[ek] but also that the temple of the great goddess Artemis[el] will be regarded as nothing,[em] and she whom all the province of Asia[en] and the world worship will suffer the loss of her greatness.”[eo]

28 When[ep] they heard[eq] this they became enraged[er] and began to shout,[es] “Great is Artemis[et] of the Ephesians!” 29 The[eu] city was filled with the uproar,[ev] and the crowd[ew] rushed to the theater[ex] together,[ey] dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions. 30 But when Paul wanted to enter the public assembly,[ez] the disciples would not let him. 31 Even some of the provincial authorities[fa] who were his friends sent[fb] a message[fc] to him, urging him not to venture[fd] into the theater. 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.[fe] 33 Some of the crowd concluded[ff] it was about[fg] Alexander because the Jews had pushed him to the front.[fh] Alexander, gesturing[fi] with his hand, was wanting to make a defense[fj] before the public assembly.[fk] 34 But when they recognized[fl] that he was a Jew, they all shouted in unison,[fm] “Great is Artemis[fn] of the Ephesians!” for about two hours.[fo] 35 After the city secretary[fp] quieted the crowd, he said, “Men of Ephesus, what person[fq] is there who does not know that the city of the Ephesians is the keeper[fr] of the temple of the great Artemis[fs] and of her image that fell from heaven?[ft] 36 So because these facts[fu] are indisputable,[fv] you must keep quiet[fw] and not do anything reckless.[fx] 37 For you have brought these men here who are neither temple robbers[fy] nor blasphemers of our goddess.[fz] 38 If then Demetrius and the craftsmen who are with him have a complaint[ga] against someone, the courts are open[gb] and there are proconsuls; let them bring charges against one another there.[gc] 39 But if you want anything in addition,[gd] it will have to be settled[ge] in a legal assembly.[gf] 40 For[gg] we are in danger of being charged with rioting[gh] today, since there is no cause we can give to explain[gi] this disorderly gathering.”[gj] 41 After[gk] he had said[gl] this,[gm] he dismissed the assembly.[gn]

Footnotes

  1. Acts 18:18 tn The participle προσμείνας (prosmeinas) is taken temporally.
  2. Acts 18:18 tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxamenos) has been translated as a finite verb due to requirements of contemporary English style.
  3. Acts 18:18 tn Grk “Syria, and with him.”
  4. Acts 18:18 sn See the note on Aquila in 18:2.
  5. Acts 18:18 tn Or “Aquila, who.” The relationship of the participle κειράμενος (keiramenos) is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akulas) and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.
  6. Acts 18:18 tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).
  7. Acts 18:18 tn That is, “before he sailed from Cenchrea.”sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.
  8. Acts 18:18 sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6; 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.
  9. Acts 18:19 sn Ephesus was an influential city in Asia Minor. It was the location of the famous temple of Artemis. In 334 b.c. control of the city had passed to Alexander the Great, who contributed a large sum to the building of a new and more elaborate temple of Artemis, which became one of the seven wonders of the ancient world and lasted until destroyed by the Goths in a.d. 263. This major port city would be reached from Corinth by ship. It was 250 mi (400 km) east of Corinth by sea.
  10. Acts 18:19 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
  11. Acts 18:19 tn Grk “left them”; the referents (Priscilla and Aquila) have been specified in the translation for clarity.
  12. Acts 18:19 tn Grk “going”; the participle εἰσελθών (eiselthōn) has been translated as a finite verb due to requirements of contemporary English style.
  13. Acts 18:19 sn See the note on synagogue in 6:9.
  14. Acts 18:19 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:19. 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.
  15. Acts 18:20 sn He would not consent. Paul probably refused because he wanted to reach Jerusalem for the festival season before the seas became impassable during the winter.
  16. Acts 18:21 tn Or “but took leave of.”
  17. Acts 18:21 tn Grk “and saying”; the participle εἰπών (eipōn) has been translated as “added” rather than “said” to avoid redundancy with the previous “said farewell.” The participle εἰπών has been translated as a finite verb due to requirements of contemporary English style.
  18. Acts 18:21 tn Or “will return.”
  19. Acts 18:21 tn The participle θέλοντος (thelontos), a genitive absolute construction, has been translated as a conditional adverbial participle. Again Paul acts in dependence on God.
  20. Acts 18:21 tn A new sentence was begun here in the translation due to the length of the sentence in Greek and the requirements of contemporary English style, which generally uses shorter sentences.
  21. Acts 18:22 tn BDAG 531 s.v. κατέρχομαι 2 states, “arrive, put in, nautical t.t. of ships and those who sail in them, who ‘come down’ fr. the ‘high seas’…εἴς τι at someth. a harbor Ac 18:22; 21:3; 27:5.”
  22. Acts 18:22 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a sea voyage of 620 mi (990 km).
  23. Acts 18:22 tn Grk “going up and greeting.” The participles ἀναβάς (anabas) and ἀσπασάμενος (aspasamenos) are translated as finite verbs due to requirements of contemporary English style.
  24. Acts 18:22 tn The words “at Jerusalem” are not in the Greek text, but are implied by the participle ἀναβάς (anabas). The expression “go up” refers almost exclusively to the direction of Jerusalem, while the corresponding “go down” (κατέβη, katebē) refers to directions away from Jerusalem. Both expressions are based on a Hebrew idiom. Assuming Jerusalem is meant, this is another indication of keeping that key church informed. If Jerusalem is not referred to here, then Caesarea is in view. Paul was trying to honor a vow, which also implies a visit to Jerusalem.
  25. Acts 18:22 sn Went down to Antioch. The city of Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude). This marks the end of the second missionary journey which began in Acts 15:36. From Caesarea to Antioch is a journey of 280 mi (450 km).
  26. Acts 18:23 tn Grk “Having spent”; the participle ποιήσας (poiēsas) is taken temporally.
  27. Acts 18:23 sn Galatia refers to either (1) the region of the old kingdom of Galatia in the central part of Asia Minor, or (2) the Roman province of Galatia, whose principal cities in the 1st century were Ancyra and Pisidian Antioch. The exact extent and meaning of this area has been a subject of considerable controversy in modern NT studies.
  28. Acts 18:23 sn Phrygia was a district in central Asia Minor west of Pisidia. See Acts 16:6.
  29. Acts 18:24 tn Or “was a learned man.” In this verse λόγιος (logios) can refer to someone who was an attractive and convincing speaker, a rhetorician (L&N 33.32), or it can refer to the person who has acquired a large part of the intellectual heritage of a given culture (“learned” or “cultured,” L&N 27.20, see also BDAG 598 s.v. λόγιος which lists both meanings as possible here). The description of Apollos’ fervent speaking in the following verses, as well as implications from 1 Cor 1-4, where Paul apparently compares his style and speaking ability with that of Apollos, suggests that eloquent speaking ability or formal rhetorical skill are in view here. This clause has been moved from its order in the Greek text (Grk “a certain Jew named Apollos, a native of Alexandria, an eloquent speaker, arrived in Ephesus, who was powerful in the scriptures”) and paired with the last element (“powerful in the scriptures”) due to the demands of clarity and contemporary English style.
  30. Acts 18:24 tn Grk “powerful.” BDAG 264 s.v. δυνατός 1.b has “in the Scriptures = well-versed 18:24.”
  31. Acts 18:25 tn Or “had been taught.”
  32. Acts 18:25 tn Grk “and boiling in spirit” (an idiom for great eagerness or enthusiasm; BDAG 426 s.v. ζέω).
  33. Acts 18:25 tn Grk “the things.”
  34. Acts 18:25 tn Grk “knowing”; the participle ἐπιστάμενος (epistamenos) has been translated as a concessive adverbial participle.
  35. Acts 18:26 tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).
  36. Acts 18:26 sn See the note on synagogue in 6:9.
  37. Acts 18:26 sn Priscilla and Aquila. This key couple, of which Priscilla was an important enough figure to be mentioned by name, instructed Apollos about the most recent work of God. See also the note on Aquila in 18:2.
  38. Acts 18:26 tn BDAG 883 s.v. προσλαμβάνω 3 has “take aside, mid. τινά someone…So prob. also Ac 18:26: Priscilla and Aquila take Apollos aside to teach him undisturbed.”
  39. Acts 18:27 tn Grk “he”; the referent (Apollos) has been specified in the translation for clarity.
  40. Acts 18:27 sn To cross over to Achaia. Achaia was organized by the Romans as a separate province of Greece in 27 b.c. and was located across the Aegean Sea from Ephesus. The city of Corinth was in Achaia.
  41. Acts 18:27 tn Grk “encouraging [him], the brothers wrote.” The participle προτρεψάμενοι (protrepsamenoi) has been translated as a finite verb due to requirements of contemporary English style. This was the typical letter of commendation from the Ephesians to the Achaeans.
  42. Acts 18:27 tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
  43. Acts 18:27 tn Grk “who, when he arrived.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) was replaced with the pronoun “he” and a new sentence begun in the translation.
  44. Acts 18:28 tn Or “vehemently.” BDAG 414 s.v. εὐτόνως has “vigorously, vehemently…εὐ. διακατελέγχεσθαί τινι refute someone vigorously Ac 18:28.”
  45. Acts 18:28 tn L&N 33.442 translates the phrase τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ (tois Ioudaiois diakatēlencheto dēmosia) as “he defeated the Jews in public debate.” On this use of the term δημόσιος (dēmosios) see BDAG 223 s.v. 2.
  46. Acts 18:28 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Again the issue is identifying the Christ as Jesus (see 5:42; 8:5; 9:22; 18:5).sn See the note on Christ in 2:31.
  47. Acts 18:28 tn Although many English translations have here “that Jesus was the Christ,” in the case of two accusatives following a copulative infinitive, the first would normally be the subject and the second the predicate nominative. Additionally, the first accusative here (τὸν χριστόν, ton christon) has the article, a further indication that it should be regarded as subject of the infinitive.
  48. Acts 19:1 tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
  49. Acts 19:1 tn Or “interior.”
  50. Acts 19:1 tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e., inland) country, the interior Ac 19:1.”
  51. Acts 19:1 tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
  52. Acts 19:1 tn The word “there” is not in the Greek text but is implied.
  53. Acts 19:2 tn The participle πιστεύσαντες (pisteusantes) is taken temporally.
  54. Acts 19:2 tn Grk “they [said] to him” (the word “said” is implied in the Greek text).
  55. Acts 19:2 tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.
  56. Acts 19:3 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
  57. Acts 19:3 tn Grk “they said.”
  58. Acts 19:4 sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).
  59. Acts 19:6 tn Or “laid.”
  60. Acts 19:6 sn The coming of the Holy Spirit here is another case where the Spirit comes and prophecy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.
  61. Acts 19:6 tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.
  62. Acts 19:6 tn The imperfect verb ἐπροφήτευον (eprophēteuon) has been translated as an ingressive imperfect.
  63. Acts 19:7 sn This is a parenthetical note by the author.
  64. Acts 19:8 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
  65. Acts 19:8 tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselthōn) has been translated as a finite verb due to requirements of contemporary English style.
  66. Acts 19:8 sn See the note on synagogue in 6:9.
  67. Acts 19:8 tn Or “boldly.”
  68. Acts 19:8 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
  69. Acts 19:8 tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomenos and peithōn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”
  70. Acts 19:8 sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28. The nature of the kingdom of God in the NT and in Jesus’ teaching (along with Paul’s teaching here) has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21; Acts 1:3.
  71. Acts 19:9 tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.
  72. Acts 19:9 tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.
  73. Acts 19:9 tn Or “speaking evil of.” BDAG 500 s.v. κακολογέω has “speak evil of, revile, insult…τὶ someth. τὴν ὁδόν the Way (i.e. Christian way of life) Ac 19:9.”
  74. Acts 19:9 sn The Way refers to the Christian movement (Christianity). Luke frequently refers to it as “the Way” (Acts 9:2; 18:25-26; 19:23; 22:4; 24:14, 22).
  75. Acts 19:9 tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.
  76. Acts 19:9 tn The words “with him” are not in the Greek text, but are implied.
  77. Acts 19:9 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:9. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
  78. Acts 19:9 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
  79. Acts 19:9 tn The “lecture hall” was a place where teachers and pupils met. The term is a NT hapax legomenon (BDAG 982 s.v. σχολή). L&N 7.14 notes, “it is better to use a translation such as ‘lecture hall’ rather than ‘school,’ since one does not wish to give the impression of the typical classroom situation characteristic of present-day schools.”
  80. Acts 19:10 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. 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.sn The expression all who lived in the province of Asia is good Semitic hyperbole (see Col 1:7, “all the world”). The message was now available to the region.
  81. Acts 19:10 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos 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.
  82. Acts 19:11 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”
  83. Acts 19:12 tn Or “skin” (the outer surface of the body).
  84. Acts 19:12 tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).
  85. Acts 19:12 tn The words “of them” are not in the Greek text, but are implied.
  86. Acts 19:13 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (perierchomenōn) has been translated as “itinerant.”
  87. Acts 19:13 tn Grk “to name the name.”
  88. Acts 19:13 tn Grk “who had.” Here ἔχω (echō) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.
  89. Acts 19:13 sn The expression I sternly warn you means “I charge you as under oath.”
  90. Acts 19:14 tn Grk “a certain Sceva.”
  91. Acts 19:14 sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.
  92. Acts 19:15 tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
  93. Acts 19:15 tn Grk “Jesus I know about.” Here ᾿Ιησοῦν (Iēsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.
  94. Acts 19:15 tn BDAG 380 s.v. ἐπίσταμαι 2 has “know, be acquainted with τινά…τὸν Παῦλον Ac 19:15.” Here the translation “be acquainted with” was used to differentiate from the previous phrase which has γινώσκω (ginōskō).
  95. Acts 19:15 sn But who are you? This account shows how the power of Paul was so distinct that parallel claims to access that power were denied. In fact, such manipulation, by those who did not know Jesus, was judged (v. 16). The indirect way in which the exorcists made the appeal shows their distance from Jesus.
  96. Acts 19:16 tn Grk “in whom the evil spirit was.”
  97. Acts 19:16 tn Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (ephalomenos) 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.”
  98. Acts 19:16 tn Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusas) 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.
  99. Acts 19:16 tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”
  100. Acts 19:17 tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”
  101. Acts 19:17 tn Or “exalted.”
  102. Acts 19:18 tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.
  103. Acts 19:18 tn Or “confessing and disclosing their deeds.” BDAG 59 s.v. ἀναγγέλλω 2 has “W. ἐξομολογεῖσθαι: ἀ. τὰς πράξεις αὐτὸν make their deeds known Ac 19:18.”sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.
  104. Acts 19:19 tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (hikanoi) in this verse.
  105. Acts 19:19 tn On this term see BDAG 800 s.v. περίεργος 2.
  106. Acts 19:19 tn Or “scrolls.”
  107. Acts 19:19 tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”
  108. Acts 19:19 tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
  109. Acts 19:19 tn Or “fifty thousand silver drachmas.” 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).
  110. Acts 19:20 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos 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.
  111. Acts 19:20 tn The imperfect verb ηὔξανεν (ēuxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (ischuen).
  112. Acts 19:20 sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.
  113. Acts 19:21 tn Grk “all these things had been fulfilled.”
  114. Acts 19:21 tn Grk “Paul purposed in [his] spirit” (an idiom). According to BDAG 1003 s.v. τίθημι 1.b.ε the entire idiom means “to resolve” (or “decide”): “ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι w. inf. foll. Paul resolved 19:21.”
  115. Acts 19:21 sn Macedonia was the Roman province of Macedonia in Greece.
  116. Acts 19:21 sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.
  117. Acts 19:21 tn Grk “Achaia, saying.” Because of the length of the Greek sentence and the awkwardness in English of having two participial clauses following one another (“passing through…saying”), the participle εἰπών (eipōn) has been translated as a finite verb and a new sentence begun here in the translation.
  118. Acts 19:21 sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.
  119. Acts 19:22 tn The aorist participle ἀποστείλας (aposteilas) has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epeschen).
  120. Acts 19:22 tn Grk “two of those who ministered to him.”
  121. Acts 19:22 sn Macedonia was the Roman province of Macedonia in Greece.
  122. Acts 19:22 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. 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.
  123. Acts 19:23 tn Grk “There happened at that time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Instead the verb “took place” has been supplied in the translation.
  124. Acts 19:23 tn BDAG 512 s.v. κατά B.2.a, “in definite indications of time…Of the past: κ. ἐκεῖνον τὸν καιρόν at that time, then…Ac 12:1; 19:23.”
  125. Acts 19:23 tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).
  126. Acts 19:23 sn The Way refers to the Christian movement (Christianity).
  127. Acts 19:24 tn BDAG 665 s.v. ναός 1.a states, “Specif. of temples: of replicas of the temple of Artemis at Ephesus 19:24…but here, near ἱερόν vs. 27…ναός can be understood in the more restricted sense shrine, where the image of the goddess stood.”
  128. Acts 19:24 sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
  129. Acts 19:24 tn Grk “brought not a little business” (an idiom).
  130. Acts 19:24 sn A great deal of business. The charge that Christianity brought economic and/or social upheaval was made a number of times in Acts: 16:20-21; 17:6-7; 18:13.
  131. Acts 19:25 tn Grk “gathering.” The participle συναθροίσας (sunathroisas) has been translated as a finite verb due to requirements of contemporary English style.
  132. Acts 19:25 tn Grk “whom”; because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a pronoun (“these”) and a new sentence begun in the translation.
  133. Acts 19:25 sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.
  134. Acts 19:25 tn Another possible meaning is “that this business is an easy way for us to earn a living.”
  135. Acts 19:26 tn Grk “persuading.” The participle πείσας (peisas) has been translated as a finite verb due to requirements of contemporary English style.
  136. Acts 19:26 tn Or “misled.”
  137. Acts 19:26 tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”
  138. Acts 19:26 tn Grk “Asia”; see the note on this word in v. 22.
  139. Acts 19:26 tn The participle λέγων (legōn) has been regarded as indicating instrumentality.
  140. Acts 19:26 tn The words “at all” are not in the Greek text but are implied.sn Gods made by hands are not gods at all. Paul preached against paganism’s idolatry. Here is a one-line summary of a speech like that in Acts 17:22-31.
  141. Acts 19:27 tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”
  142. Acts 19:27 sn Artemis was the name of a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
  143. Acts 19:27 tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”
  144. Acts 19:27 tn Grk “Asia”; see the note on this word in v. 22.
  145. Acts 19:27 tn Or “her magnificence.” BDAG 488 s.v. καθαιρέω 2.b has “καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς suffer the loss of her magnificence Ac 19:27”; L&N 13.38 has “‘and to have her greatness done away with’ Ac 19:27.”sn Suffer the loss of her greatness. It is important to appreciate that money alone was not the issue, even for the pagan Ephesians. The issue was ultimately the dishonor of their goddess to whom they were devoted in worship. The battle was a “cosmic” one between deities.
  146. Acts 19:28 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  147. Acts 19:28 tn Grk “And hearing.” The participle ἀκούσαντες (akousantes) has been taken temporally.
  148. Acts 19:28 tn Grk “they became filled with rage” (an idiom). The reaction of the Ephesians here is like that of the Jews earlier (Acts 7:54).
  149. Acts 19:28 tn Grk “and began shouting, saying.” The imperfect verb ἔκραζον (ekrazon) has been translated as an ingressive imperfect. The participle λέγοντες (legontes) is redundant in English and has not been translated.
  150. Acts 19:28 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
  151. Acts 19:29 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  152. Acts 19:29 tn L&N 39.43 has “‘the uproar spread throughout the whole city’ (literally ‘the city was filled with uproar’) Ac 19:29.” BDAG 954 s.v. σύγχυσις has “confusion, tumult.”
  153. Acts 19:29 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
  154. Acts 19:29 sn To the theater. This location made the event a public spectacle. The Grand Theater in Ephesus (still standing today) stood facing down the main thoroughfare of the city toward the docks. It had a seating capacity of 25,000.
  155. Acts 19:29 tn Grk “to the theater with one accord.”
  156. Acts 19:30 tn Or “enter the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…εἰσελθεῖν εἰς τὸν δ. go into the assembly 19:30.”
  157. Acts 19:31 tn Grk “Asiarchs” (high-ranking officials of the province of Asia).
  158. Acts 19:31 tn Grk “sending”; the participle πέμψαντες (pempsantes) has been translated as a finite verb due to requirements of contemporary English style.
  159. Acts 19:31 tn The words “a message” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
  160. Acts 19:31 tn BDAG 242-43 s.v. δίδωμι 11 has “to cause (oneself) to go, go, venture somewhere (cp. our older ‘betake oneself’)…Ac 19:31.” The desire of these sympathetic authorities was surely to protect Paul’s life. The detail indicates how dangerous things had become.
  161. Acts 19:32 tn Or “had assembled.”
  162. Acts 19:33 tn Or “Some of the crowd gave instructions to.”
  163. Acts 19:33 tn The words “it was about” are not in the Greek text but are implied; ᾿Αλέξανδρον (Alexandron) is taken to be an accusative of general reference.
  164. Acts 19:33 tn BDAG 865 s.v. προβάλλω 1 has “to cause to come forward, put forward…τινά someone…push someone forward to speak in the theater…Ac 19:33.”
  165. Acts 19:33 tn Or “motioning.”
  166. Acts 19:33 sn The nature of Alexander’s defense is not clear. It appears he was going to explain, as a Jew, that the problem was not caused by Jews, but by those of “the Way.” However, he never got a chance to speak.
  167. Acts 19:33 tn Or “before the crowd.” According to BDAG 223 s.v. δῆμος 2, “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly…ἀπολογεῖσθαι τῷ δ. make a defense before the assembly vs. 33.”
  168. Acts 19:34 tn Grk “But recognizing.” The participle ἐπιγνόντες (epignontes) has been translated as a finite verb due to requirements of contemporary English style.
  169. Acts 19:34 tn Grk “[they shouted] with one voice from all of them” (an idiom).
  170. Acts 19:34 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus, 1.25 mi (2 km) northeast of the Grand Theater. Dimensions were 418 ft by 239 ft (125 m by 72 m) for the platform; the temple proper was 377 ft by 180 ft (113 m by 54 m). The roof was supported by 117 columns, each 60 ft (18 m) high by 6 ft (1.8 m) in diameter. The Emperor Justinian of Byzantium later took these columns for use in construction of the Hagia Sophia, where they still exist (in modern day Istanbul).
  171. Acts 19:34 sn They all shouted…for about two hours. The extent of the tumult shows the racial and social tensions of a cosmopolitan city like Ephesus, indicating what the Christians in such locations had to face.
  172. Acts 19:35 tn Or “clerk.” The “scribe” (γραμματεύς, grammateus) was the keeper of the city’s records.
  173. Acts 19:35 tn This is a generic use of ἄνθρωπος (anthrōpos).
  174. Acts 19:35 tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.
  175. Acts 19:35 sn Artemis was a Greek goddess worshiped particularly in Asia Minor, whose temple, one of the seven wonders of the ancient world, was located just outside the city of Ephesus.
  176. Acts 19:35 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).sn The expression fell from heaven adds a note of apologetic about the heavenly origin of the goddess. The city’s identity and well-being was wrapped up with this connection, in their view. Many interpreters view her image that fell from heaven as a stone meteorite regarded as a sacred object.
  177. Acts 19:36 tn Grk “these things.”
  178. Acts 19:36 tn The genitive absolute construction with the participle ὄντων (ontōn) 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.”
  179. Acts 19:36 tn Grk “it is necessary that you be quiet.”
  180. Acts 19:36 tn L&N 88.98 has “pertaining to impetuous and reckless behavior—‘reckless, impetuous.’…‘so then, you must calm down and not do anything reckless’ Ac 19:36.” The city secretary was asking that order be restored.
  181. Acts 19:37 tn Or perhaps, “desecrators of temples.”
  182. Acts 19:37 sn Nor blasphemers of our goddess. There was no formal crime with which Paul could be charged. He had the right to his religion as long as he did not act physically against the temple. Since no overt act had taken place, the official wanted the community to maintain the status quo on these religious matters. The remarks suggest Paul was innocent of any civil crime.
  183. Acts 19:38 tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”
  184. Acts 19:38 tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”
  185. Acts 19:38 tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.
  186. Acts 19:39 tn Or “anything more than this.”
  187. Acts 19:39 tn Or “resolved.”
  188. Acts 19:39 tn Or “in a legal meeting of the citizens.” L&N 30.81 has “ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται ‘it will have to be settled in a legal meeting of the citizens’ Ac 19:39.” This meeting took place three times a year.
  189. Acts 19:40 tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.
  190. Acts 19:40 tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.
  191. Acts 19:40 tn Or “to account for.” Grk “since there is no cause concerning which we can give account concerning this disorderly gathering.” The complexity of the Greek relative clause (“which”) and the multiple prepositions (“concerning”) have been simplified in the translation consistent with contemporary English style.
  192. Acts 19:40 tn Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”
  193. Acts 19:41 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  194. Acts 19:41 tn Grk “And saying.” The participle εἰπών (eipōn) has been translated as a finite verb due to requirements of contemporary English style.
  195. Acts 19:41 tn Grk “these things.”
  196. Acts 19:41 sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.
Next
Acts 17
Acts 20
Next
dropdown
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.