Kisah Para Rasul 19:34-35

19:34 But when they recognized ¹  that he was a Jew, they all shouted in unison, ²  “Great is Artemis ³  of the Ephesians!” for about two hours. ⁴  19:35 After the city secretary ⁵  quieted the crowd, he said, “Men of Ephesus, what person ⁶  is there who does not know that the city of the Ephesians is the keeper ⁷  of the temple of the great Artemis ⁸  and of her image that fell from heaven? ⁹ 

Kisah Para Rasul 19:1

Disciples of John the Baptist at Ephesus

19:1 While ¹⁰  Apollos was in Corinth, ¹¹  Paul went through the inland ¹²  regions ¹³  and came to Ephesus. ¹⁴  He ¹⁵  found some disciples there ¹⁶ 

1 Samuel 5:3-5

5:3 When the residents of Ashdod got up early the next day, ¹⁷  Dagon was lying on the ground before the ark of the Lord. So they took Dagon and set him back in his place. 5:4 But when they got up early the following day, Dagon was again lying on the ground before the ark of the Lord. The head of Dagon and his two hands were sheared off and were lying at the threshold. Only Dagon’s body was left intact. ¹⁸  5:5 (For this reason, to this very day, neither Dagon’s priests nor anyone else who enters Dagon’s temple step on Dagon’s threshold in Ashdod.)

1 Samuel 5:1

The Ark Causes Trouble for the Philistines

5:1 Now the Philistines had captured the ark of God and brought it from Ebenezer to Ashdod.

Kisah Para Rasul 18:26

18:26 He began to speak out fearlessly ¹⁹  in the synagogue, ²⁰  but when Priscilla and Aquila ²¹  heard him, they took him aside ²²  and explained the way of God to him more accurately.

Yesaya 41:5-7

41:5 The coastlands ²³  see and are afraid;

the whole earth ²⁴  trembles;

they approach and come.

41:6 They help one another; ²⁵ 

one says to the other, ‘Be strong!’

41:7 The craftsman encourages the metalsmith,

the one who wields the hammer encourages ²⁶  the one who pounds on the anvil.

He approves the quality of the welding, ²⁷ 

and nails it down so it won’t fall over.”

Yeremia 50:38

50:38 A drought will come upon her land;

her rivers and canals will be dried up. ²⁸ 

All of this will happen because her land is filled with idols. ²⁹ 

Her people act like madmen because of ³⁰  those idols they fear. ³¹ 

Wahyu 13:4

13:4 they worshiped the dragon because he had given ruling authority ³²  to the beast, and they worshiped the beast too, saying: “Who is like the beast?” and “Who is able to make war against him?” ³³ 

Wahyu 17:13

17:13 These kings ³⁴  have a single intent, and they will give their power and authority to the beast.

[19:34]  ¹ tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.

[19:34]  ² tn Grk “[they shouted] with one voice from all of them” (an idiom).

[19:34]  ³ 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]  ⁴ 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]  ⁵ tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.

[19:35]  ⁶ tn This is a generic use of ἄνθρωπος (anqrwpo").

[19:35]  ⁷ tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

[19:35]  ⁸ 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]  ⁹ 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.

[19:1]  ¹⁰ 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]  ¹¹ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ¹² tn Or “interior.”

[19:1]  ¹³ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ¹⁴ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ¹⁵ 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]  ¹⁶ tn The word “there” is not in the Greek text but is implied.

[5:3]  ¹⁷ tc The LXX adds “they entered the temple of Dagon and saw.”

[5:4]  ¹⁸ tc Heb “only Dagon was left.” We should probably read the word גֵּו (gev, “back”) before Dagon, understanding it to have the sense of the similar word גְּוִיָּה (gÿviyyah, “body”). This variant is supported by the following evidence: The LXX has ἡ ῥάχις (Jh rJacis, “the back” or “trunk”); the Syriac Peshitta has wegusmeh (“and the body of”); the Targum has gupyeh (“the body of”); the Vulgate has truncus (“the trunk of,” cf. NAB, NASB, NRSV, NLT). On the strength of this evidence the present translation employs the phrase “Dagon’s body.”

[18:26]  ¹⁹ tn Or “boldly.” This is a frequent term in Acts (9:27-28; 13:46; 14:3; 19:8; 26:26).

[18:26]  ²⁰ sn See the note on synagogue in 6:9.

[18:26]  ²¹ 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.

[18:26]  ²² 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.”

[41:5]  ²³ tn Or “islands” (NIV, CEV); NCV “faraway places”; NLT “lands beyond the sea.”

[41:5]  ²⁴ tn Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them.

[41:6]  ²⁵ tn Heb “each his neighbor helps”; NCV “The workers help each other.”

[41:7]  ²⁶ tn The verb “encourages” is understood by ellipsis (note the preceding line).

[41:7]  ²⁷ tn Heb “saying of the welding, ‘It is good.’”

[50:38]  ²⁸ tc Heb “a drought against her waters and they will dry up.” Several of the commentaries and modern English versions accept the emendation proposed by BHS and read here “sword” (חֶרֶב [kherev] in place of חֹרֶב [khorev], the change of only one vowel) in keeping with the rest of the context. According to BHS this reading is supported by the Lucianic and Hexaplaric recensions of the LXX (the Greek version) and the Syriac version. In this case the drying up of the waters (of the canals) is attributed to neglect brought about by war conditions. However, it is just as likely that these versions are influenced by the repetition of the word “sword” as the Hebrew and the other versions are influenced by the concept of “drying up” of the waters to read “drought.” Hence the present translation, along with the majority of modern English versions, retains the Hebrew “drought.”

[50:38]  ²⁹ tn Heb “for it is a land of idols.” The “for,” however, goes back to the whole context not just to the preceding prediction (cf. BDB 473-74 s.v. כִּי 1.c and compare usage in Isa 21:6 listed there).

[50:38]  ³⁰ tc Or “Her people boast in.” This translation is based on the reading of the majority of Hebrew mss which read יִתְהֹלָלוּ (yitholalu; cf. usage in Jer 46:9 and see also 25:16; 51:7). Two Hebrew mss and the versions read יִתְהַלָּלוּ (yithallalu; cf. usage in Jer 4:2; 9:23, 24 and Ps 97:7 where a parallel expression is found with “idols”). The reading is again basically the difference in one Hebrew vowel. All of the modern commentaries consulted and all the modern English versions except NEB, REB follow the Hebrew text here rather than the versions.

[50:38]  ³¹ tn Heb “by the terrors.” However, as HALOT 40 s.v. אֵימָה indicates these are “images that cause terror” (a substitution of the effect for the cause). The translation of this line follows the interpretation of the majority of modern English versions and all the commentaries consulted. NIV, NCV, and God’s Word reflect a different syntax, understanding the subject to be the idols just mentioned rather than “her people” which is supplied here for the sake of clarity (the Hebrew text merely says “they.”) Following that lead, one could render “but those idols will go mad with terror.” This makes excellent sense in the context which often refers to effects (vv. 36b, d, 37c, 38b) of the war that is coming. However, that interpretation does not fit as well with the following “therefore/so,” which basically introduces a judgment or consequence after an accusation of sin.

[13:4]  ³² tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:4]  ³³ tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.

[17:13]  ³⁴ tn The word “kings” is not in the Greek text, but has been supplied to clarify the referent.