Kisah Para Rasul 19:1-41

Disciples of John the Baptist at Ephesus

19:1 While ¹  Apollos was in Corinth, ²  Paul went through the inland ³  regions ⁴  and came to Ephesus. ⁵  He ⁶  found some disciples there ⁷  19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ⁸  They replied, ⁹  “No, we have not even ¹⁰  heard that there is a Holy Spirit.” 19:3 So Paul ¹¹  said, “Into what then were you baptized?” “Into John’s baptism,” they replied. ¹²  19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, ¹³  that is, in Jesus.” 19:5 When they heard this, they were baptized in the name of the Lord Jesus, 19:6 and when Paul placed ¹⁴  his hands on them, the Holy Spirit came ¹⁵  upon them, and they began to speak ¹⁶  in tongues and to prophesy. ¹⁷  19:7 (Now there were about twelve men in all.) ¹⁸ 

Paul Continues to Minister at Ephesus

19:8 So Paul ¹⁹  entered ²⁰  the synagogue ²¹  and spoke out fearlessly ²²  for three months, addressing ²³  and convincing ²⁴  them about the kingdom of God. ²⁵  19:9 But when ²⁶  some were stubborn ²⁷  and refused to believe, reviling ²⁸  the Way ²⁹  before the congregation, he left ³⁰  them and took the disciples with him, ³¹  addressing ³²  them every day ³³  in the lecture hall ³⁴  of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, ³⁵  both Jews and Greeks, heard the word of the Lord. ³⁶ 

The Seven Sons of Sceva

19:11 God was performing extraordinary ³⁷  miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body ³⁸  were brought ³⁹  to the sick, their diseases left them and the evil spirits went out of them. ⁴⁰  19:13 But some itinerant ⁴¹  Jewish exorcists tried to invoke the name ⁴²  of the Lord Jesus over those who were possessed by ⁴³  evil spirits, saying, “I sternly warn ⁴⁴  you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named ⁴⁵  Sceva, a Jewish high priest, were doing this.) ⁴⁶  19:15 But the evil spirit replied to them, ⁴⁷  “I know about Jesus ⁴⁸  and I am acquainted with ⁴⁹  Paul, but who are you?” ⁵⁰  19:16 Then the man who was possessed by ⁵¹  the evil spirit jumped on ⁵²  them and beat them all into submission. ⁵³  He prevailed ⁵⁴  against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, ⁵⁵  both Jews and Greeks; fear came over ⁵⁶  them all, and the name of the Lord Jesus was praised. ⁵⁷  19:18 Many of those who had believed came forward, ⁵⁸  confessing and making their deeds known. ⁵⁹  19:19 Large numbers ⁶⁰  of those who had practiced magic ⁶¹  collected their books ⁶²  and burned them up in the presence of everyone. ⁶³  When ⁶⁴  the value of the books was added up, it was found to total fifty thousand silver coins. ⁶⁵  19:20 In this way the word of the Lord ⁶⁶  continued to grow in power ⁶⁷  and to prevail. ⁶⁸ 

A Riot in Ephesus

19:21 Now after all these things had taken place, ⁶⁹  Paul resolved ⁷⁰  to go to Jerusalem, ⁷¹  passing through Macedonia ⁷²  and Achaia. ⁷³  He said, ⁷⁴  “After I have been there, I must also see Rome.” ⁷⁵  19:22 So after sending ⁷⁶  two of his assistants, ⁷⁷  Timothy and Erastus, to Macedonia, ⁷⁸  he himself stayed on for a while in the province of Asia. ⁷⁹ 

19:23 At ⁸⁰  that time ⁸¹  a great disturbance ⁸²  took place concerning the Way. ⁸³  19:24 For a man named Demetrius, a silversmith who made silver shrines ⁸⁴  of Artemis, ⁸⁵  brought a great deal ⁸⁶  of business ⁸⁷  to the craftsmen. 19:25 He gathered ⁸⁸  these ⁸⁹  together, along with the workmen in similar trades, ⁹⁰  and said, “Men, you know that our prosperity ⁹¹  comes from this business. 19:26 And you see and hear that this Paul has persuaded ⁹²  and turned away ⁹³  a large crowd, ⁹⁴  not only in Ephesus ⁹⁵  but in practically all of the province of Asia, ⁹⁶  by saying ⁹⁷  that gods made by hands are not gods at all. ⁹⁸  19:27 There is danger not only that this business of ours will come into disrepute, ⁹⁹  but also that the temple of the great goddess Artemis ¹⁰⁰  will be regarded as nothing, ¹⁰¹  and she whom all the province of Asia ¹⁰²  and the world worship will suffer the loss of her greatness.” ¹⁰³ 

19:28 When ¹⁰⁴  they heard ¹⁰⁵  this they became enraged ¹⁰⁶  and began to shout, ¹⁰⁷  “Great is Artemis ¹⁰⁸  of the Ephesians!” 19:29 The ¹⁰⁹  city was filled with the uproar, ¹¹⁰  and the crowd ¹¹¹  rushed to the theater ¹¹²  together, ¹¹³  dragging with them Gaius and Aristarchus, the Macedonians who were Paul’s traveling companions. 19:30 But when Paul wanted to enter the public assembly, ¹¹⁴  the disciples would not let him. 19:31 Even some of the provincial authorities ¹¹⁵  who were his friends sent ¹¹⁶  a message ¹¹⁷  to him, urging him not to venture ¹¹⁸  into the theater. 19:32 So then some were shouting one thing, some another, for the assembly was in confusion, and most of them did not know why they had met together. ¹¹⁹  19:33 Some of the crowd concluded ¹²⁰  it was about ¹²¹  Alexander because the Jews had pushed him to the front. ¹²²  Alexander, gesturing ¹²³  with his hand, was wanting to make a defense ¹²⁴  before the public assembly. ¹²⁵  19:34 But when they recognized ¹²⁶  that he was a Jew, they all shouted in unison, ¹²⁷  “Great is Artemis ¹²⁸  of the Ephesians!” for about two hours. ¹²⁹  19:35 After the city secretary ¹³⁰  quieted the crowd, he said, “Men of Ephesus, what person ¹³¹  is there who does not know that the city of the Ephesians is the keeper ¹³²  of the temple of the great Artemis ¹³³  and of her image that fell from heaven? ¹³⁴  19:36 So because these facts ¹³⁵  are indisputable, ¹³⁶  you must keep quiet ¹³⁷  and not do anything reckless. ¹³⁸  19:37 For you have brought these men here who are neither temple robbers ¹³⁹  nor blasphemers of our goddess. ¹⁴⁰  19:38 If then Demetrius and the craftsmen who are with him have a complaint ¹⁴¹  against someone, the courts are open ¹⁴²  and there are proconsuls; let them bring charges against one another there. ¹⁴³  19:39 But if you want anything in addition, ¹⁴⁴  it will have to be settled ¹⁴⁵  in a legal assembly. ¹⁴⁶  19:40 For ¹⁴⁷  we are in danger of being charged with rioting ¹⁴⁸  today, since there is no cause we can give to explain ¹⁴⁹  this disorderly gathering.” ¹⁵⁰  19:41 After ¹⁵¹  he had said ¹⁵²  this, ¹⁵³  he dismissed the assembly. ¹⁵⁴ 

Kisah Para Rasul 17:1-34

Paul and Silas at Thessalonica

17:1 After they traveled through ¹⁵⁵  Amphipolis ¹⁵⁶  and Apollonia, ¹⁵⁷  they came to Thessalonica, ¹⁵⁸  where there was a Jewish synagogue. ¹⁵⁹  17:2 Paul went to the Jews in the synagogue, ¹⁶⁰  as he customarily did, and on three Sabbath days he addressed ¹⁶¹  them from the scriptures, 17:3 explaining and demonstrating ¹⁶²  that the Christ ¹⁶³  had to suffer and to rise from the dead, ¹⁶⁴  saying, ¹⁶⁵  “This Jesus I am proclaiming to you is the Christ.” ¹⁶⁶  17:4 Some of them were persuaded ¹⁶⁷  and joined Paul and Silas, along with a large group ¹⁶⁸  of God-fearing Greeks ¹⁶⁹  and quite a few ¹⁷⁰  prominent women. 17:5 But the Jews became jealous, ¹⁷¹  and gathering together some worthless men from the rabble in the marketplace, ¹⁷²  they formed a mob ¹⁷³  and set the city in an uproar. ¹⁷⁴  They attacked Jason’s house, ¹⁷⁵  trying to find Paul and Silas ¹⁷⁶  to bring them out to the assembly. ¹⁷⁷  17:6 When they did not find them, they dragged ¹⁷⁸  Jason and some of the brothers before the city officials, ¹⁷⁹  screaming, “These people who have stirred up trouble ¹⁸⁰  throughout the world ¹⁸¹  have come here too, 17:7 and ¹⁸²  Jason has welcomed them as guests! They ¹⁸³  are all acting against Caesar’s ¹⁸⁴  decrees, saying there is another king named ¹⁸⁵  Jesus!” ¹⁸⁶  17:8 They caused confusion among ¹⁸⁷  the crowd and the city officials ¹⁸⁸  who heard these things. 17:9 After ¹⁸⁹  the city officials ¹⁹⁰  had received bail ¹⁹¹  from Jason and the others, they released them.

Paul and Silas at Berea

17:10 The brothers sent Paul and Silas off to Berea ¹⁹²  at once, during the night. When they arrived, ¹⁹³  they went to the Jewish synagogue. ¹⁹⁴  17:11 These Jews ¹⁹⁵  were more open-minded ¹⁹⁶  than those in Thessalonica, ¹⁹⁷  for they eagerly ¹⁹⁸  received ¹⁹⁹  the message, examining ²⁰⁰  the scriptures carefully every day ²⁰¹  to see if these things were so. 17:12 Therefore many of them believed, along with quite a few ²⁰²  prominent ²⁰³  Greek women and men. 17:13 But when the Jews from Thessalonica ²⁰⁴  heard that Paul had also proclaimed the word of God ²⁰⁵  in Berea, ²⁰⁶  they came there too, inciting ²⁰⁷  and disturbing ²⁰⁸  the crowds. 17:14 Then the brothers sent Paul away to the coast ²⁰⁹  at once, but Silas and Timothy remained in Berea. ²¹⁰  17:15 Those who accompanied Paul escorted him as far as Athens, ²¹¹  and after receiving an order for Silas and Timothy to come to him as soon as possible, they left. ²¹² 

Paul at Athens

17:16 While Paul was waiting for them in Athens, ²¹³  his spirit was greatly upset ²¹⁴  because he saw ²¹⁵  the city was full of idols. 17:17 So he was addressing ²¹⁶  the Jews and the God-fearing Gentiles ²¹⁷  in the synagogue, ²¹⁸  and in the marketplace every day ²¹⁹  those who happened to be there. 17:18 Also some of the Epicurean ²²⁰  and Stoic ²²¹  philosophers were conversing ²²²  with him, and some were asking, ²²³  “What does this foolish babbler ²²⁴  want to say?” Others said, “He seems to be a proclaimer of foreign gods.” ²²⁵  (They said this because he was proclaiming the good news about Jesus and the resurrection.) ²²⁶  17:19 So they took Paul and ²²⁷  brought him to the Areopagus, ²²⁸  saying, “May we know what this new teaching is that you are proclaiming? 17:20 For you are bringing some surprising things ²²⁹  to our ears, so we want to know what they ²³⁰  mean.” 17:21 (All the Athenians and the foreigners who lived there used to spend their time ²³¹  in nothing else than telling ²³²  or listening to something new.) ²³³ 

17:22 So Paul stood ²³⁴  before the Areopagus and said, “Men of Athens, I see that you are very religious ²³⁵  in all respects. ²³⁶  17:23 For as I went around and observed closely your objects of worship, ²³⁷  I even found an altar with this inscription: ²³⁸  ‘To an unknown god.’ Therefore what you worship without knowing it, ²³⁹  this I proclaim to you. 17:24 The God who made the world and everything in it, ²⁴⁰  who is ²⁴¹  Lord of heaven and earth, does not live in temples made by human hands, ²⁴²  17:25 nor is he served by human hands, as if he needed anything, ²⁴³  because he himself gives life and breath and everything to everyone. ²⁴⁴  17:26 From one man ²⁴⁵  he made every nation of the human race ²⁴⁶  to inhabit the entire earth, ²⁴⁷  determining their set times ²⁴⁸  and the fixed limits of the places where they would live, ²⁴⁹  17:27 so that they would search for God and perhaps grope around ²⁵⁰  for him and find him, ²⁵¹  though he is ²⁵²  not far from each one of us. 17:28 For in him we live and move about ²⁵³  and exist, as even some of your own poets have said, ‘For we too are his offspring.’ ²⁵⁴  17:29 So since we are God’s offspring, we should not think the deity ²⁵⁵  is like gold or silver or stone, an image ²⁵⁶  made by human ²⁵⁷  skill ²⁵⁸  and imagination. ²⁵⁹  17:30 Therefore, although God has overlooked ²⁶⁰  such times of ignorance, ²⁶¹  he now commands all people ²⁶²  everywhere to repent, ²⁶³  17:31 because he has set ²⁶⁴  a day on which he is going to judge the world ²⁶⁵  in righteousness, by a man whom he designated, ²⁶⁶  having provided proof to everyone by raising ²⁶⁷  him from the dead.”

17:32 Now when they heard about ²⁶⁸  the resurrection from the dead, some began to scoff, ²⁶⁹  but others said, “We will hear you again about this.” 17:33 So Paul left the Areopagus. ²⁷⁰  17:34 But some people ²⁷¹  joined him ²⁷²  and believed. Among them ²⁷³  were Dionysius, who was a member of the Areopagus, ²⁷⁴  a woman ²⁷⁵  named Damaris, and others with them.

1 Timotius 3:7

3:7 And he must be well thought of by ²⁷⁶  those outside the faith, ²⁷⁷  so that he may not fall into disgrace and be caught by the devil’s trap. ²⁷⁸ 

1 Timotius 3:1

Qualifications for Overseers and Deacons

3:1 This saying ²⁷⁹  is trustworthy: “If someone aspires to the office of overseer, ²⁸⁰  he desires a good work.”

Pengkhotbah 3:16

The Problem of Injustice and Oppression

3:16 I saw something else on earth: ²⁸¹ 

In the place of justice, there was wickedness,

and in the place of fairness, ²⁸²  there was wickedness.

[19:1]  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.

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

[19:1]  ³ tn Or “interior.”

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

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

[19:1]  ⁶ 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.

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

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

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

[19:2]  ¹⁰ 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.

[19:3]  ¹¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[19:3]  ¹² tn Grk “they said.”

[19:4]  ¹³ 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).

[19:6]  ¹⁴ tn Or “laid.”

[19:6]  ¹⁵ sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

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

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

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

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

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

[19:8]  ²² tn Or “boldly.”

[19:8]  ²³ 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.

[19:8]  ²⁴ tn 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]  ²⁵ 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.

[19:9]  ²⁶ tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

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

[19:9]  ²⁸ 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.”

[19:9]  ²⁹ 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).

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

[19:9]  ³² 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.

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

[19:9]  ³⁴ 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.”

[19:10]  ³⁵ tn 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]  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.

[19:10]  ³⁶ 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 (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]  ³⁷ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

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

[19:12]  ³⁹ 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).

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

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

[19:13]  ⁴² tn Grk “to name the name.”

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

[19:14]  ⁴⁵ tn Grk “a certain Sceva.”

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

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

[19:15]  ⁴⁸ tn 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]  ⁴⁹ 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 (ginwskw).

[19:15]  ⁵⁰ 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.

[19:16]  ⁵¹ tn Grk “in whom the evil spirit was.”

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

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

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

[19:17]  ⁵⁷ tn Or “exalted.”

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

[19:18]  ⁵⁹ tn 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.”

[19:18]  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.

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

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

[19:19]  ⁶² tn Or “scrolls.”

[19:19]  ⁶³ 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.”

[19:19]  ⁶⁴ 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.

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

[19:20]  ⁶⁸ 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.

[19:21]  ⁶⁹ tn Grk “all these things had been fulfilled.”

[19:21]  ⁷⁰ 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.”

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

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

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

[19:21]  ⁷⁴ 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 (eipwn) has been translated as a finite verb and a new sentence begun here in the translation.

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

[19:21]  map For location see JP4 A1.

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

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

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

[19:22]  ⁷⁹ tn 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]  ⁸⁰ 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.

[19:23]  ⁸¹ 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.”

[19:23]  ⁸² tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).

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

[19:24]  ⁸⁴ 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.”

[19:24]  ⁸⁵ 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.

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

[19:24]  ⁸⁷ 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.

[19:25]  ⁸⁸ tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:25]  ⁸⁹ 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.

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

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

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

[19:26]  ⁹³ tn Or “misled.”

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

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

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

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

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

[19:26]  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.

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

[19:27]  ¹⁰⁰ 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.

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

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

[19:27]  ¹⁰³ 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.”

[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.

[19:28]  ¹⁰⁴ 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.

[19:28]  ¹⁰⁵ tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.

[19:28]  ¹⁰⁶ tn 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]  ¹⁰⁷ 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.

[19:28]  ¹⁰⁸ 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.

[19:29]  ¹⁰⁹ 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.

[19:29]  ¹¹⁰ 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.”

[19:29]  ¹¹¹ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

[19:29]  ¹¹² 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.

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

[19:30]  ¹¹⁴ 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.”

[19:31]  ¹¹⁵ tn Grk “Asiarchs” (high-ranking officials of the province of Asia).

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

[19:31]  ¹¹⁷ 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.

[19:31]  ¹¹⁸ 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.

[19:32]  ¹¹⁹ tn Or “had assembled.”

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

[19:33]  ¹²¹ 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.

[19:33]  ¹²² 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.”

[19:33]  ¹²³ tn Or “motioning.”

[19:33]  ¹²⁴ 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.

[19:33]  ¹²⁵ 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.”

[19:34]  ¹²⁶ tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

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

[19:34]  ¹²⁸ 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).

[19:34]  ¹²⁹ 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.

[19:35]  ¹³⁰ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

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

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

[19:35]  ¹³³ 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.

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

[19:35]  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.

[19:36]  ¹³⁵ tn Grk “these things.”

[19:36]  ¹³⁶ tn 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]  ¹³⁷ tn Grk “it is necessary that you be quiet.”

[19:36]  ¹³⁸ 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.

[19:37]  ¹³⁹ tn Or perhaps, “desecrators of temples.”

[19:37]  ¹⁴⁰ 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.

[19:38]  ¹⁴¹ tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”

[19:38]  ¹⁴² tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”

[19:38]  ¹⁴³ tn 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]  ¹⁴⁴ tn Or “anything more than this.”

[19:39]  ¹⁴⁵ tn Or “resolved.”

[19:39]  ¹⁴⁶ 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.

[19:40]  ¹⁴⁷ tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

[19:40]  ¹⁴⁸ 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.

[19:40]  ¹⁴⁹ 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.

[19:40]  ¹⁵⁰ 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.”

[19:41]  ¹⁵¹ 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.

[19:41]  ¹⁵² tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.

[19:41]  ¹⁵³ tn Grk “these things.”

[19:41]  ¹⁵⁴ sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.

[17:1]  ¹⁵⁵ tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ¹⁵⁶ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ¹⁵⁷ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ¹⁵⁸ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:1]  ¹⁵⁹ sn See the note on synagogue in 6:9.

[17:2]  ¹⁶⁰ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ¹⁶¹ 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 17:2. 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.

[17:3]  ¹⁶² tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.

[17:3]  ¹⁶³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31.

[17:3]  ¹⁶⁴ sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.

[17:3]  ¹⁶⁵ tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.

[17:3]  ¹⁶⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[17:3]  sn See the note on Christ in 2:31. The identification of the Messiah with Jesus indicates Paul was proclaiming the fulfillment of messianic promise.

[17:4]  ¹⁶⁷ tn Or “convinced.”

[17:4]  ¹⁶⁸ tn Or “a large crowd.”

[17:4]  ¹⁶⁹ tn Or “of devout Greeks,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).

[17:4]  ¹⁷⁰ tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:5]  ¹⁷¹ tn Grk “becoming jealous.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style. So elsewhere in Acts (5:17; 7:9; 13:45).

[17:5]  ¹⁷² tn Literally ἀγοραῖος (agoraio") refers to the crowd in the marketplace, although BDAG 14-15 s.v. ἀγοραῖος 1 gives the meaning, by extension, as “rabble.” Such a description is certainly appropriate in this context. L&N 15.127 translates the phrase “worthless men from the streets.”

[17:5]  ¹⁷³ tn On this term, which is a NT hapax legomenon, see BDAG 745 s.v. ὀχλοποιέω.

[17:5]  ¹⁷⁴ tn BDAG 458 s.v. θορυβέω 1 has “set the city in an uproar, start a riot in the city” for the meaning of ἐθορύβουν (eqoruboun) in this verse.

[17:5]  ¹⁷⁵ sn The attack took place at Jason’s house because this was probably the location of the new house church.

[17:5]  ¹⁷⁶ tn Grk “them”; the referents (Paul and Silas) have been specified in the translation for clarity.

[17:5]  ¹⁷⁷ tn BDAG 223 s.v. δῆμος 2 has “in a Hellenistic city, a convocation of citizens called together for the purpose of transacting official business, popular assembly προάγειν εἰς τὸν δ. Ac 17:5.”

[17:6]  ¹⁷⁸ tn See BDAG 977-78 s.v. σύρω on this verb. It was used in everyday speech of dragging in fish by a net, or dragging away someone’s (presumably) dead body (Paul in Acts 14:19).

[17:6]  ¹⁷⁹ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official’” (see also BDAG 845 s.v.).

[17:6]  ¹⁸⁰ tn Or “rebellion.” BDAG 72 s.v. ἀναστατόω has “disturb, trouble, upset,” but in light of the references in the following verse to political insurrection, “stirred up rebellion” would also be appropriate.

[17:6]  ¹⁸¹ tn Or “the empire.” This was a way of referring to the Roman empire (BDAG 699 s.v. οἰκουμένη 2.b).

[17:6]  sn Throughout the world. Note how some of those present had knowledge of what had happened elsewhere. Word about Paul and his companions and their message was spreading.

[17:7]  ¹⁸² tn Grk “whom.” Because of the awkwardness in English of having two relative clauses follow one another (“who have stirred up trouble…whom Jason has welcomed”) the relative pronoun here (“whom”) has been replaced by the conjunction “and,” creating a clause that is grammatically coordinate but logically subordinate in the translation.

[17:7]  ¹⁸³ tn Grk “and they.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[17:7]  ¹⁸⁴ tn Or “the emperor’s” (“Caesar” is a title for the Roman emperor).

[17:7]  ¹⁸⁵ tn The word “named” is not in the Greek text, but is supplied for clarity.

[17:7]  ¹⁸⁶ sn Acting…saying…Jesus. The charges are serious, involving sedition (Luke 23:2). If the political charges were true, Rome would have to react.

[17:8]  ¹⁸⁷ tn Grk “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false.

[17:8]  ¹⁸⁸ tn L&N 37.93 defines πολιτάρχης (politarch") as “a public official responsible for administrative matters within a town or city and a member of the ruling council of such a political unit – ‘city official.’”

[17:9]  ¹⁸⁹ 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.

[17:9]  ¹⁹⁰ tn Grk “they”; the referent (the city officials) has been specified in the translation for clarity.

[17:9]  ¹⁹¹ tn That is, “a payment” or “a pledge of security” (BDAG 472 s.v. ἱκανός 1) for which “bail” is the most common contemporary English equivalent.

[17:10]  ¹⁹² sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) west of Thessalonica.

[17:10]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:10]  ¹⁹³ tn Grk “who arriving there, went to.” Because of the length and complexity of the Greek sentence, the relative pronoun (οἵτινες, Joitine") has been left untranslated and a new English sentence begun. The participle παραγενόμενοι (paragenomenoi) has been taken temporally.

[17:10]  ¹⁹⁴ sn See the note on synagogue in 6:9.

[17:11]  ¹⁹⁵ tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.

[17:11]  ¹⁹⁶ tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.

[17:11]  ¹⁹⁷ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:11]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:11]  ¹⁹⁸ tn Or “willingly,” “readily”; Grk “with all eagerness.”

[17:11]  ¹⁹⁹ tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.

[17:11]  ²⁰⁰ tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.

[17:11]  ²⁰¹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:12]  ²⁰² tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).

[17:12]  ²⁰³ tn Or “respected.”

[17:13]  ²⁰⁴ sn Thessalonica was a city in Macedonia (modern Salonica).

[17:13]  ²⁰⁵ tn Grk “that the word of God had also been proclaimed by Paul.” This passive construction has been converted to an active one in the translation for stylistic reasons.

[17:13]  ²⁰⁶ sn Berea (alternate spelling in NRSV Beroea; Greek Beroia) was a very old city in Macedonia on the river Astraeus about 45 mi (75 km) from Thessalonica.

[17:13]  ²⁰⁷ tn BDAG 911 s.v. σαλεύω 2 has “incite” for σαλεύοντες (saleuonte") in Acts 17:13.

[17:13]  sn Inciting. Ironically, it was the Jews who were disturbing the peace, not the Christians.

[17:13]  ²⁰⁸ tn Or “stirring up” (BDAG 990-91 s.v. ταράσσω 2). The point is the agitation of the crowds.

[17:14]  ²⁰⁹ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ²¹⁰ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[17:15]  ²¹¹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:15]  ²¹² sn They left. See 1 Thess 3:1-2, which shows they went from here to Thessalonica.

[17:16]  ²¹³ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[17:16]  ²¹⁴ tn Grk “greatly upset within him,” but the words “within him” were not included in the translation because they are redundant in English. See L&N 88.189. The term could also be rendered “infuriated.”

[17:16]  sn His spirit was greatly upset. See Rom 1:18-32 for Paul’s feelings about idolatry. Yet he addressed both Jews and Gentiles with tact and reserve.

[17:16]  ²¹⁵ tn Or “when he saw.” The participle θεωροῦντος (qewrounto") has been translated as a causal adverbial participle; it could also be translated as temporal.

[17:17]  ²¹⁶ 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 17:17. 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.

[17:17]  ²¹⁷ tn Or “and the devout,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44, and the note on the phrase “God-fearing Greeks” in 17:4.

[17:17]  ²¹⁸ sn See the note on synagogue in 6:9.

[17:17]  ²¹⁹ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

[17:18]  ²²⁰ sn An Epicurean was a follower of the philosophy of Epicurus, who founded a school in Athens about 300 b.c. Although the Epicureans saw the aim of life as pleasure, they were not strictly hedonists, because they defined pleasure as the absence of pain. Along with this, they desired the avoidance of trouble and freedom from annoyances. They saw organized religion as evil, especially the belief that the gods punished evildoers in an afterlife. In keeping with this, they were unable to accept Paul’s teaching about the resurrection.

[17:18]  ²²¹ sn A Stoic was a follower of the philosophy founded by Zeno (342-270 b.c.), a Phoenician who came to Athens and modified the philosophical system of the Cynics he found there. The Stoics rejected the Epicurean ideal of pleasure, stressing virtue instead. The Stoics emphasized responsibility for voluntary actions and believed risks were worth taking, but thought the actual attainment of virtue was difficult. They also believed in providence.

[17:18]  ²²² tn BDAG 956 s.v. συμβάλλω 1 has “converse, confer” here.

[17:18]  ²²³ tn Grk “saying.”

[17:18]  ²²⁴ tn Or “ignorant show-off.” The traditional English translation of σπερμολόγος (spermologo") is given in L&N 33.381 as “foolish babbler.” However, an alternate view is presented in L&N 27.19, “(a figurative extension of meaning of a term based on the practice of birds in picking up seeds) one who acquires bits and pieces of relatively extraneous information and proceeds to pass them off with pretense and show – ‘ignorant show-off, charlatan.’” A similar view is given in BDAG 937 s.v. σπερμολόγος: “in pejorative imagery of persons whose communication lacks sophistication and seems to pick up scraps of information here and there scrapmonger, scavenger…Engl. synonyms include ‘gossip’, ‘babbler’, chatterer’; but these terms miss the imagery of unsystematic gathering.”

[17:18]  ²²⁵ tn The meaning of this phrase is not clear. Literally it reads “strange deities” (see BDAG 210 s.v. δαιμόνιον 1). The note of not being customary is important. In the ancient world what was new was suspicious. The plural δαιμονίων (daimoniwn, “deities”) shows the audience grappling with Paul’s teaching that God was working through Jesus.

[17:18]  ²²⁶ sn This is a parenthetical note by the author.

[17:19]  ²²⁷ tn Grk “him”; the referent (Paul) has been specified in the translation for clarity.

[17:19]  ²²⁸ tn Or “to the council of the Areopagus.” See also the term in v. 22.

[17:19]  sn The Areopagus has been traditionally understood as reference to a rocky hill near the Acropolis in Athens, although this place may well have been located in the marketplace at the foot of the hill (L&N 93.412; BDAG 129 s.v. ῎Αρειος πάγος). This term does not refer so much to the place, however, as to the advisory council of Athens known as the Areopagus, which dealt with ethical, cultural, and religious matters, including the supervision of education and controlling the many visiting lecturers. Thus it could be translated the council of the Areopagus. See also the term in v. 22.

[17:20]  ²²⁹ tn BDAG 684 s.v. ξενίζω 2 translates the substantival participle ξενίζοντα (xenizonta) as “astonishing things Ac 17:20.”

[17:20]  ²³⁰ tn Grk “these things”; but since the referent (“surprising things”) is so close, the repetition of “these things” sounds redundant in English, so the pronoun “they” was substituted in the translation.

[17:21]  ²³¹ tn The imperfect verb ηὐκαίρουν (hukairoun) has been translated as a customary or habitual imperfect.

[17:21]  ²³² tn BDAG 406-7 s.v. εὐκαιρέω has “used to spend their time in nothing else than telling Ac 17:21.”

[17:21]  ²³³ sn This is a parenthetical note by the author. The reference to newness may be pejorative.

[17:22]  ²³⁴ tn Grk “standing…said.” The participle ζηλώσαντες (zhlwsante") has been translated as a finite verb due to requirements of contemporary English style.

[17:22]  ²³⁵ tn The term δεισιδαιμονεστέρους (deisidaimonesterou") is difficult. On the one hand it can have the positive sense of “devout,” but on the other hand it can have the negative sense of “superstitious” (BDAG 216 s.v. δεισιδαίμων). As part of a laudatory introduction (the technical rhetorical term for this introduction was capatatio), the term is probably positive here. It may well be a “backhanded” compliment, playing on the ambiguity.

[17:22]  ²³⁶ tn BDAG 513 s.v. κατά B.6 translates the phrase κατὰ πάντα (kata panta) as “in all respects.”

[17:23]  ²³⁷ tn Or “your sanctuaries.” L&N 53.54 gives “sanctuary” (place of worship) as an alternate meaning for the word σεβάσματα (sebasmata).

[17:23]  ²³⁸ tn Grk “on which was written,” but since it would have been carved in stone, it is more common to speak of an “inscription” in English. To simplify the English the relative construction with a passive verb (“on which was inscribed”) was translated as a prepositional phrase with a substantive (“inscription”).

[17:23]  ²³⁹ tn BDAG 13 s.v. ἀγνοέω 1.b has “Abs. ὅ ἀγνοοῦντες εὐσεβεῖτε what you worship without knowing it (on the subject matter Maximus Tyr. 11, 5e: all sorts of philosophers ἴσασιν οὐκ ἑκόντες καὶ λέγουσιν ἄκοντες sc. τὸ θεῖον = they know and name God without intending to do so) Ac 17:23.” Paul, in typical Jewish Christian style, informs them of the true God, of whom their idols are an ignorant reflection.

[17:24]  ²⁴⁰ tn Grk “all the things that are in it.” The speech starts with God as Creator, like 14:15.

[17:24]  ²⁴¹ tn Or “because he is.” The participle ὑπάρχων (Juparcwn) could be either adjectival, modifying οὗτος (Joutos, “who is Lord…”) or adverbial of cause (“because he is Lord…”). Since the participle διδούς (didou") in v. 25 appears to be clearly causal in force, it is preferable to understand ὑπάρχων as adjectival in this context.

[17:24]  ²⁴² sn On the statement does not live in temples made by human hands compare Acts 7:48. This has implications for idols as well. God cannot be represented by them or, as the following clause also suggests, served by human hands.

[17:25]  ²⁴³ tn L&N 57.45 has “nor does he need anything more that people can supply by working for him.”

[17:25]  ²⁴⁴ tn Grk “he himself gives to all [people] life and breath and all things.”

[17:26]  ²⁴⁵ sn The one man refers to Adam (the word “man” is understood).

[17:26]  ²⁴⁶ tn Or “mankind.” BDAG 276 s.v. ἔθνος 1 has “every nation of humankind Ac 17:26.”

[17:26]  ²⁴⁷ tn Grk “to live over all the face of the earth.”

[17:26]  ²⁴⁸ tn BDAG 884-85 s.v. προστάσσω has “(οἱ) προστεταγμένοι καιροί (the) fixed times Ac 17:26” here, but since the following phrase is also translated “fixed limits,” this would seem redundant in English, so the word “set” has been used instead.

[17:26]  ²⁴⁹ tn Grk “the boundaries of their habitation.” L&N 80.5 has “fixed limits of the places where they would live” for this phrase.

[17:27]  ²⁵⁰ tn See BDAG 1097-98 s.v. ψηλαφάω, which lists “touch, handle” and “to feel around for, grope for” as possible meanings.

[17:27]  ²⁵¹ sn Perhaps grope around for him and find him. The pagans’ struggle to know God is the point here. Conscience alone is not good enough.

[17:27]  ²⁵² tn The participle ὑπάρχοντα (Juparconta) has been translated as a concessive adverbial participle.

[17:28]  ²⁵³ tn According to L&N 15.1, “A strictly literal translation of κινέω in Ac 17:28 might imply merely moving from one place to another. The meaning, however, is generalized movement and activity; therefore, it may be possible to translate κινούμεθα as ‘we come and go’ or ‘we move about’’ or even ‘we do what we do.’”

[17:28]  ²⁵⁴ sn This quotation is from Aratus (ca. 310-245 b.c.), Phaenomena 5. Paul asserted a general relationship and accountability to God for all humanity.

[17:29]  ²⁵⁵ tn Or “the divine being.” BDAG 446 s.v. θεῖος 1.b has “divine being, divinity” here.

[17:29]  ²⁵⁶ tn Or “a likeness.” Again idolatry is directly attacked as an affront to God and a devaluation of him.

[17:29]  ²⁵⁷ tn Grk “by the skill and imagination of man,” but ἀνθρώπου (anqrwpou) has been translated as an attributive genitive.

[17:29]  ²⁵⁸ tn Or “craftsmanship” (cf. BDAG 1001 s.v. τέχνη).

[17:29]  ²⁵⁹ tn Or “thought.” BDAG 336 s.v. ἐνθύμησις has “thought, reflection, idea” as the category of meaning here, but in terms of creativity (as in the context) the imaginative faculty is in view.

[17:30]  ²⁶⁰ tn Or “has deliberately paid no attention to.”

[17:30]  ²⁶¹ tn Or “times when people did not know.”

[17:30]  ²⁶² tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ²⁶³ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[17:31]  ²⁶⁴ tn Or “fixed.”

[17:31]  ²⁶⁵ sn The world refers to the whole inhabited earth.

[17:31]  ²⁶⁶ tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  sn A man whom he designated. Jesus is put in the position of eschatological judge. As judge of the living and the dead, he possesses divine authority (Acts 10:42).

[17:31]  ²⁶⁷ tn The participle ἀναστήσας (anasthsa") indicates means here.

[17:32]  ²⁶⁸ tn The participle ἀκούσαντες (akousante") has been taken temporally.

[17:32]  ²⁶⁹ tn L&N 33.408 has “some scoffed (at him) Ac 17:32” for ἐχλεύαζον (ecleuazon) here; the imperfect verb has been translated as an ingressive imperfect (“began to scoff”).

[17:33]  ²⁷⁰ tn Grk “left out of their midst”; the referent (the Areopagus) has been specified in the translation for clarity.

[17:34]  ²⁷¹ tn Although the Greek word here is ἀνήρ (anhr), which normally refers to males, husbands, etc., in this particular context it must have a generic force similar to that of ἄνθρωπος (anqrwpo"), since “a woman named Damaris” is mentioned specifically as being part of this group (cf. BDAG 79 s.v. ἀνήρ 1.a).

[17:34]  ²⁷² tn Grk “joining him, believed.” The participle κολληθέντες (kollhqente") has been translated as a finite verb due to requirements of contemporary English style. On the use of this verb in Acts, see 5:13; 8:29; 9:26; 10:28.

[17:34]  ²⁷³ tn Grk “among whom.” Due to the length of the Greek sentence, the relative pronoun (“whom”) has been translated as a third person plural pronoun (“them”) and a new sentence begun in the translation.

[17:34]  ²⁷⁴ tn Grk “the Areopagite” (a member of the council of the Areopagus). The noun “Areopagite” is not in common usage today in English. It is clearer to use a descriptive phrase “a member of the Areopagus” (L&N 11.82). However, this phrase alone can be misleading in English: “Dionysius, a member of the Areopagus, and a woman named Damaris” could be understood to refer to three people (Dionysius, an unnamed member of the Areopagus, and Damaris) rather than only two. Converting the descriptive phrase to a relative clause in English (“who was a member of the Areopagus”) removes the ambiguity.

[17:34]  ²⁷⁵ tn Grk “and a woman”; but this καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[3:7]  ²⁷⁶ tn Or “have a good reputation with”; Grk “have a good testimony from.”

[3:7]  ²⁷⁷ tn Grk “the ones outside.”

[3:7]  ²⁷⁸ tn Or “be trapped like the devil was”; Grk “fall into the trap of the devil.” The parallel in 2 Tim 2:26 supports the rendering given in the text.

[3:1]  ²⁷⁹ tn Grk “the saying,” referring to the following citation (see 1 Tim 1:15; 4:9; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase).

[3:1]  ²⁸⁰ tn Grk “aspires to oversight.”

[3:16]  ²⁸¹ tn Heb “under the sun.”

[3:16]  ²⁸² tn Or “righteousness.”