Genesis 20:1-18 
Context20:1 Abraham journeyed from there to the Negev 1 region and settled between Kadesh and Shur. While he lived as a temporary resident 2 in Gerar, 20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.
20:3 But God appeared 3 to Abimelech in a dream at night and said to him, “You are as good as dead 4 because of the woman you have taken, for she is someone else’s wife.” 5
20:4 Now Abimelech had not gone near her. He said, “Lord, 6 would you really slaughter an innocent nation? 7 20:5 Did Abraham 8 not say to me, ‘She is my sister’? And she herself said, 9 ‘He is my brother.’ I have done this with a clear conscience 10 and with innocent hands!”
20:6 Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. 11 That is why I have kept you 12 from sinning against me and why 13 I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 14 he is a prophet 15 and he will pray for you; thus you will live. 16 But if you don’t give her back, 17 know that you will surely die 18 along with all who belong to you.”
20:8 Early in the morning 19 Abimelech summoned 20 all his servants. When he told them about all these things, 21 they 22 were terrified. 20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? 23 You have done things to me that should not be done!” 24 20:10 Then Abimelech asked 25 Abraham, “What prompted you to do this thing?” 26
20:11 Abraham replied, “Because I thought, 27 ‘Surely no one fears God in this place. They will kill me because of 28 my wife.’ 20:12 What’s more, 29 she is indeed my sister, my father’s daughter, but not my mother’s daughter. She became my wife. 20:13 When God made me wander 30 from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 31 Every place we go, say about me, “He is my brother.”’”
20:14 So Abimelech gave 32 sheep, cattle, and male and female servants to Abraham. He also gave his wife Sarah back to him. 20:15 Then Abimelech said, “Look, my land is before you; live wherever you please.” 33
20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 34 to your ‘brother.’ 35 This is compensation for you so that you will stand vindicated before all who are with you.” 36
20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children. 20:18 For the Lord 37 had caused infertility to strike every woman 38 in the household of Abimelech because he took 39 Sarah, Abraham’s wife.
Matthew 19:1-30
Context19:1 Now when 40 Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. 41 19:2 Large crowds followed him, and he healed them there.
19:3 Then some Pharisees 42 came to him in order to test him. They asked, “Is it lawful 43 to divorce a wife for any cause?” 44 19:4 He answered, “Have you not read that from the beginning the Creator made them male and female, 45 19:5 and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’? 46 19:6 So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” 19:7 They said to him, “Why then did Moses command us to give a certificate of dismissal and to divorce her?” 47 19:8 Jesus 48 said to them, “Moses permitted you to divorce your wives because of your hard hearts, 49 but from the beginning it was not this way. 19:9 Now I say to you that whoever divorces his wife, except for immorality, and marries another commits adultery.” 19:10 The 50 disciples said to him, “If this is the case of a husband with a wife, it is better not to marry!” 19:11 He 51 said to them, “Not everyone can accept this statement, except those to whom it has been given. 19:12 For there are some eunuchs who were that way from birth, 52 and some who were made eunuchs 53 by others, 54 and some who became eunuchs for the sake of the kingdom of heaven. The one who is able to accept this should accept it.”
19:13 Then little children were brought to him for him to lay his hands on them and pray. 55 But the disciples scolded those who brought them. 56 19:14 But Jesus said, “Let the little children come to me and do not try to stop them, for the kingdom of heaven belongs to such as these.” 57 19:15 And he placed his hands on them and went on his way. 58
19:16 Now 59 someone came up to him and said, “Teacher, what good thing must I do to gain eternal life?” 19:17 He said to him, “Why do you ask me about what is good? There is only one who is good. But if you want to enter into life, keep the commandments.” 19:18 “Which ones?” he asked. Jesus replied, “Do not murder, do not commit adultery, do not steal, do not give false testimony, 19:19 honor your father and mother, 60 and love your neighbor as yourself.” 61 19:20 The young man said to him, “I have wholeheartedly obeyed 62 all these laws. 63 What do I still lack?” 19:21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money 64 to the poor, and you will have treasure 65 in heaven. Then come, follow me.” 19:22 But when the young man heard this he went away sorrowful, for he was very rich. 66
19:23 Then Jesus said to his disciples, “I tell you the truth, 67 it will be hard for a rich person to enter the kingdom of heaven! 19:24 Again I say, 68 it is easier for a camel 69 to go through the eye of a needle 70 than for a rich person to enter into the kingdom of God.” 19:25 The 71 disciples were greatly astonished when they heard this and said, “Then who can be saved?” 72 19:26 Jesus 73 looked at them and replied, “This is impossible for mere humans, 74 but for God all things are possible.” 19:27 Then Peter said 75 to him, “Look, 76 we have left everything to follow you! 77 What then will there be for us?” 19:28 Jesus 78 said to them, “I tell you the truth: 79 In the age when all things are renewed, 80 when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging 81 the twelve tribes of Israel. 19:29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much 82 and will inherit eternal life. 19:30 But many who are first will be last, and the last first.
Nehemiah 9:1-38
Context9:1 On the twenty-fourth day of this same month the Israelites assembled; they were fasting and wearing sackcloth, their heads covered with dust. 9:2 Those truly of Israelite descent 83 separated from all the foreigners, 84 standing and confessing their sins and the iniquities of their ancestors. 85 9:3 For one-fourth of the day they stood in their place and read from the book of the law of the LORD their God, and for another fourth they were confessing their sins 86 and worshiping the LORD their God. 9:4 Then the Levites – Jeshua, Binnui, 87 Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Kenani – stood on the steps and called out loudly 88 to the LORD their God. 9:5 The Levites – Jeshua, Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah – said, “Stand up and bless the LORD your God!”
“May you be blessed, O LORD our God, from age to age. 89 May your glorious name 90 be blessed; may it be lifted up above all blessing and praise. 9:6 You alone are the LORD. You made the heavens, even the highest heavens, 91 along with all their multitude of stars, 92 the earth and all that is on it, the seas and all that is in them. You impart life to them all, and the multitudes of heaven worship you.
9:7 “You are the LORD God who chose Abram and brought him forth from Ur of the Chaldeans. You changed his name to Abraham. 9:8 When you perceived that his heart was faithful toward you, you established a 93 covenant with him to give his descendants 94 the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Jebusites, and the Girgashites. You have fulfilled your promise, 95 for you are righteous.
9:9 “You saw the affliction of our ancestors in Egypt, and you heard their cry at the Red Sea. 96 9:10 You performed awesome signs 97 against Pharaoh, against his servants, and against all the people of his land, for you knew that the Egyptians 98 had acted presumptuously 99 against them. You made for yourself a name that is celebrated to this day. 9:11 You split the sea before them, and they crossed through 100 the sea on dry ground! But you threw their pursuers 101 into the depths, like a stone into surging 102 waters. 9:12 You guided them with a pillar of cloud by day and with a pillar of fire by night to illumine for them the path they were to travel.
9:13 “You came down on Mount Sinai and spoke with them from heaven. You provided them with just judgments, true laws, and good statutes and commandments. 9:14 You made known to them your holy Sabbath; you issued commandments, statutes, and law to them through 103 Moses your servant. 9:15 You provided bread from heaven for them in their time of hunger, and you brought forth water from the rock for them in their time of thirst. You told them to enter in order to possess the land that you had sworn 104 to give them.
9:16 “But they – our ancestors 105 – behaved presumptuously; they rebelled 106 and did not obey your commandments. 9:17 They refused to obey and did not recall your miracles that you had performed among them. Instead, they rebelled and appointed a leader to return to their bondage in Egypt. 107 But you are a God of forgiveness, merciful and compassionate, slow to get angry and unfailing in your loyal love. 108 You did not abandon them, 9:18 even when they made a cast image of a calf for themselves and said, ‘This is your God who brought you up from Egypt,’ or when they committed atrocious 109 blasphemies.
9:19 “Due to your great compassion you did not abandon them in the desert. The pillar of cloud did not stop guiding them in the path by day, 110 nor did the pillar of fire stop illuminating for them by night the path on which they should travel. 9:20 You imparted your good Spirit to instruct them. You did not withhold your manna from their mouths; you provided water for their thirst. 9:21 For forty years you sustained them. Even in the desert they never lacked anything. Their clothes did not wear out and their feet did not swell.
9:22 “You gave them kingdoms and peoples, and you allocated them to every corner of the land. 111 They inherited the land of King Sihon of Heshbon 112 and the land of King Og of Bashan. 9:23 You multiplied their descendants like the stars of the sky. You brought them to the land you had told their ancestors to enter in order to possess. 9:24 Their descendants 113 entered and possessed the land. You subdued before them the Canaanites who were the inhabitants of the land. You delivered them into their hand, together with their kings and the peoples of the land, to deal with as they pleased. 9:25 They captured fortified cities and fertile land. They took possession of houses full of all sorts of good things – wells previously dug, vineyards, olive trees, and fruit trees in abundance. They ate until they were full 114 and grew fat. They enjoyed to the full your great goodness.
9:26 “Nonetheless they grew disobedient and rebelled against you; they disregarded your law. 115 They killed your prophets who had solemnly admonished them in order to cause them to return to you. They committed atrocious blasphemies. 9:27 Therefore you delivered them into the hand of their adversaries, who oppressed them. But in the time of their distress they called to you, and you heard from heaven. In your abundant compassion you provided them with deliverers to rescue them from 116 their adversaries.
9:28 “Then, when they were at rest again, they went back to doing evil before you. Then you abandoned them to 117 their enemies, and they gained dominion over them. When they again cried out to you, in your compassion you heard from heaven and rescued them time and again. 9:29 And you solemnly admonished them in order to return them to your law, but they behaved presumptuously and did not obey your commandments. They sinned against your ordinances – those by which an individual, if he obeys them, 118 will live. They boldly turned from you; 119 they rebelled 120 and did not obey. 9:30 You prolonged your kindness 121 with them for many years, and you solemnly admonished them by your Spirit through your prophets. Still they paid no attention, 122 so you delivered them into the hands of the neighboring peoples. 123 9:31 However, due to your abundant mercy you did not do away with them altogether; you did not abandon them. For you are a merciful and compassionate God.
9:32 “So now, our God – the great, powerful, and awesome God, who keeps covenant fidelity 124 – do not regard as inconsequential 125 all the hardship that has befallen us – our kings, our leaders, our priests, our prophets, our ancestors, and all your people – from the days of the kings of Assyria until this very day! 9:33 You are righteous with regard to all that has happened to us, for you have acted faithfully. 126 It is we who have been in the wrong! 9:34 Our kings, our leaders, our priests, and our ancestors have not kept your law. They have not paid attention to your commandments or your testimonies by which you have solemnly admonished them. 9:35 Even when they were in their kingdom and benefiting from your incredible 127 goodness that you had lavished 128 on them in the spacious and fertile land you had set 129 before them, they did not serve you, nor did they turn from their evil practices.
9:36 “So today we are slaves! In the very land you gave to our ancestors to eat its fruit and to enjoy 130 its good things – we are slaves! 9:37 Its abundant produce goes to the kings you have placed over us due to our sins. They rule over our bodies and our livestock as they see fit, 131 and we are in great distress!
9:38 (10:1) 132 “Because of all of this we are entering into a binding covenant 133 in written form; 134 our leaders, our Levites, and our priests have affixed their names 135 on the sealed document.”
Acts 19:1-41
Context19:1 While 136 Apollos was in Corinth, 137 Paul went through the inland 138 regions 139 and came to Ephesus. 140 He 141 found some disciples there 142 19:2 and said to them, “Did you receive the Holy Spirit when you believed?” 143 They replied, 144 “No, we have not even 145 heard that there is a Holy Spirit.” 19:3 So Paul 146 said, “Into what then were you baptized?” “Into John’s baptism,” they replied. 147 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, 148 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 149 his hands on them, the Holy Spirit came 150 upon them, and they began to speak 151 in tongues and to prophesy. 152 19:7 (Now there were about twelve men in all.) 153
19:8 So Paul 154 entered 155 the synagogue 156 and spoke out fearlessly 157 for three months, addressing 158 and convincing 159 them about the kingdom of God. 160 19:9 But when 161 some were stubborn 162 and refused to believe, reviling 163 the Way 164 before the congregation, he left 165 them and took the disciples with him, 166 addressing 167 them every day 168 in the lecture hall 169 of Tyrannus. 19:10 This went on for two years, so that all who lived in the province of Asia, 170 both Jews and Greeks, heard the word of the Lord. 171
19:11 God was performing extraordinary 172 miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body 173 were brought 174 to the sick, their diseases left them and the evil spirits went out of them. 175 19:13 But some itinerant 176 Jewish exorcists tried to invoke the name 177 of the Lord Jesus over those who were possessed by 178 evil spirits, saying, “I sternly warn 179 you by Jesus whom Paul preaches.” 19:14 (Now seven sons of a man named 180 Sceva, a Jewish high priest, were doing this.) 181 19:15 But the evil spirit replied to them, 182 “I know about Jesus 183 and I am acquainted with 184 Paul, but who are you?” 185 19:16 Then the man who was possessed by 186 the evil spirit jumped on 187 them and beat them all into submission. 188 He prevailed 189 against them so that they fled from that house naked and wounded. 19:17 This became known to all who lived in Ephesus, 190 both Jews and Greeks; fear came over 191 them all, and the name of the Lord Jesus was praised. 192 19:18 Many of those who had believed came forward, 193 confessing and making their deeds known. 194 19:19 Large numbers 195 of those who had practiced magic 196 collected their books 197 and burned them up in the presence of everyone. 198 When 199 the value of the books was added up, it was found to total fifty thousand silver coins. 200 19:20 In this way the word of the Lord 201 continued to grow in power 202 and to prevail. 203
19:21 Now after all these things had taken place, 204 Paul resolved 205 to go to Jerusalem, 206 passing through Macedonia 207 and Achaia. 208 He said, 209 “After I have been there, I must also see Rome.” 210 19:22 So after sending 211 two of his assistants, 212 Timothy and Erastus, to Macedonia, 213 he himself stayed on for a while in the province of Asia. 214
19:23 At 215 that time 216 a great disturbance 217 took place concerning the Way. 218 19:24 For a man named Demetrius, a silversmith who made silver shrines 219 of Artemis, 220 brought a great deal 221 of business 222 to the craftsmen. 19:25 He gathered 223 these 224 together, along with the workmen in similar trades, 225 and said, “Men, you know that our prosperity 226 comes from this business. 19:26 And you see and hear that this Paul has persuaded 227 and turned away 228 a large crowd, 229 not only in Ephesus 230 but in practically all of the province of Asia, 231 by saying 232 that gods made by hands are not gods at all. 233 19:27 There is danger not only that this business of ours will come into disrepute, 234 but also that the temple of the great goddess Artemis 235 will be regarded as nothing, 236 and she whom all the province of Asia 237 and the world worship will suffer the loss of her greatness.” 238
19:28 When 239 they heard 240 this they became enraged 241 and began to shout, 242 “Great is Artemis 243 of the Ephesians!” 19:29 The 244 city was filled with the uproar, 245 and the crowd 246 rushed to the theater 247 together, 248 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, 249 the disciples would not let him. 19:31 Even some of the provincial authorities 250 who were his friends sent 251 a message 252 to him, urging him not to venture 253 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. 254 19:33 Some of the crowd concluded 255 it was about 256 Alexander because the Jews had pushed him to the front. 257 Alexander, gesturing 258 with his hand, was wanting to make a defense 259 before the public assembly. 260 19:34 But when they recognized 261 that he was a Jew, they all shouted in unison, 262 “Great is Artemis 263 of the Ephesians!” for about two hours. 264 19:35 After the city secretary 265 quieted the crowd, he said, “Men of Ephesus, what person 266 is there who does not know that the city of the Ephesians is the keeper 267 of the temple of the great Artemis 268 and of her image that fell from heaven? 269 19:36 So because these facts 270 are indisputable, 271 you must keep quiet 272 and not do anything reckless. 273 19:37 For you have brought these men here who are neither temple robbers 274 nor blasphemers of our goddess. 275 19:38 If then Demetrius and the craftsmen who are with him have a complaint 276 against someone, the courts are open 277 and there are proconsuls; let them bring charges against one another there. 278 19:39 But if you want anything in addition, 279 it will have to be settled 280 in a legal assembly. 281 19:40 For 282 we are in danger of being charged with rioting 283 today, since there is no cause we can give to explain 284 this disorderly gathering.” 285 19:41 After 286 he had said 287 this, 288 he dismissed the assembly. 289
1 tn Or “the South [country]”; Heb “the land of the Negev.”
sn Negev is the name for the southern desert region in the land of Canaan.
2 tn Heb “and he sojourned.”
3 tn Heb “came.”
4 tn Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה (hinneh) with a second person pronominal particle הִנֵּה (hinneh) with by the participle. It is a highly rhetorical expression.
5 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.
6 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
7 tn Apparently Abimelech assumes that God’s judgment will fall on his entire nation. Some, finding the reference to a nation problematic, prefer to emend the text and read, “Would you really kill someone who is innocent?” See E. A. Speiser, Genesis (AB), 149.
8 tn Heb “he”; the referent has been specified in the translation for clarity.
9 tn Heb “and she, even she.”
10 tn Heb “with the integrity of my heart.”
11 tn Heb “with the integrity of your heart.”
12 tn Heb “and I, even I, kept you.”
13 tn Heb “therefore.”
14 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
15 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
16 tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.
sn He will pray for you that you may live. Abraham was known as a man of God whose prayer would be effectual. Ironically and sadly, he was also known as a liar.
17 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
18 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
19 tn Heb “And Abimelech rose early in the morning and he summoned.”
20 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”
21 tn Heb “And he spoke all these things in their ears.”
22 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.
23 tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.
24 tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.
25 tn Heb “And Abimelech said to.”
26 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.
27 tn Heb “Because I said.”
28 tn Heb “over the matter of.”
29 tn Heb “but also.”
30 tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”
31 tn Heb “This is your loyal deed which you can do for me.”
32 tn Heb “took and gave.”
33 tn Heb “In the [place that is] good in your eyes live!”
34 sn A thousand pieces [Heb “shekels”] of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 11.5 kilograms, or 400 ounces (about 25 pounds).
35 sn To your ‘brother.’ Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. 11).
36 tn Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74).
37 tn In the Hebrew text the clause begins with “because.”
38 tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.
sn The
39 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
40 tn Grk “it happened when.” The introductory phrase ἐγένετο (egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
41 tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).
42 tn Grk “And Pharisees.”
sn See the note on Pharisees in 3:7.
43 tc ‡ Most
44 sn The question of the Pharisees was anything but sincere; they were asking it to test him. Jesus was now in the jurisdiction of Herod Antipas (i.e., Judea and beyond the Jordan) and it is likely that the Pharisees were hoping he might answer the question of divorce in a way similar to John the Baptist and so suffer the same fate as John, i.e., death at the hands of Herod (cf. 14:1-12). Jesus answered the question not on the basis of rabbinic custom and the debate over Deut 24:1, but rather from the account of creation and God’s original design.
45 sn A quotation from Gen 1:27; 5:2.
46 sn A quotation from Gen 2:24.
47 tc ‡ Although the majority of witnesses (B C W 078 087 Ë13 33 Ï syp,h) have αὐτήν (authn, “her”) after the infinitive ἀπολῦσαι (apolusai, “to divorce”), a variant lacks the αὐτήν. This shorter reading may be due to assimilation to the Markan parallel, but since it is attested in early and diverse witnesses (א D L Z Θ Ë1 579 700 pc lat) and since the parallel verse (Mark 10:4) already departs at many points, the shorter reading seems more likely to be original. The pronoun has been included in the translation, however, for clarity. NA27 includes the word in brackets, indicating reservations regarding its authenticity.
sn A quotation from Deut 24:1. The Pharisees were all in agreement that the OT permitted a man to write a certificate of dismissal and to divorce his wife (not vice-versa) and that remarriage was therefore sanctioned. But the two rabbinic schools of Shammai and Hillel differed on the grounds for divorce. Shammai was much stricter than Hillel and permitted divorce only in the case of sexual immorality. Hillel permitted divorce for almost any reason (cf. the Mishnah, m. Gittin 9.10).
48 tc A few important
tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
49 tn Grk “heart” (a collective singular).
50 tc ‡ Some significant witnesses, along with the majority of later
51 tn Here δέ (de) has not been translated.
52 tn Grk “from the womb of the mother” (an idiom).
53 tn The verb εὐνουχίζω occurs twice in this verse, translated the first time as “made eunuchs” and the second time as “became eunuchs.” The term literally refers to castration. The second occurrence of the word in this verse is most likely figurative, though, referring to those who willingly maintain a life of celibacy for the furtherance of the kingdom (see W. D. Davies and D. C. Allison, Matthew [ICC], 3:23).
54 tn Grk “people.”
55 tn Grk “so that he would lay his hands on them and pray.”
56 tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.
57 sn The kingdom of heaven belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.
58 tn Grk “went from there.”
59 tn Grk “And behold one came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1). Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
60 sn A quotation from Exod 20:12-16; Deut 5:16-20.
61 sn A quotation from Lev 19:18.
62 tn Grk “kept.” The implication of this verb is that the man has obeyed the commandments without fail, so the adverb “wholeheartedly” has been added to the translation to bring out this nuance.
63 tn Grk “these things.” The referent of the pronoun (the laws mentioned by Jesus) has been specified in the translation for clarity.
sn While the rich man was probably being sincere when he insisted I have wholeheartedly obeyed all these laws, he had confined his righteousness to external obedience. The rich man’s response to Jesus’ command – to give away all he had – revealed that internally he loved money more than God.
64 tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
65 sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.
66 tn Grk “he had many possessions.” This term (κτῆμα, kthma) is often used for land as a possession.
67 tn Grk “Truly (ἀμήν, amhn), I say to you.”
68 tn Grk “I say to you.”
69 tc A few late witnesses (579 1424 pc) read κάμιλον (kamilon, “rope”) for κάμηλον (kamhlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
70 sn The eye of a needle refers to a sewing needle. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.
71 tn Here δέ (de) has not been translated.
72 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
73 tn Here δέ (de) has not been translated.
74 tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men, but for God all things are possible”) the phrase “mere humans” has been used in the translation. There may also be a slight wordplay with “the Son of Man” in v. 28.
75 tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
76 sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.
77 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
78 tn Here δέ (de) has not been translated.
79 tn Grk “Truly (ἀμήν, amhn), I say to you.”
80 sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).
81 sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.
82 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.
83 tn Heb “the seed of Israel.”
84 tn Heb “sons of a foreigner.”
85 tn Heb “fathers” (also in vv. 9, 16, 23, 32, 34, 36).
86 tn Heb “confessing.” The words “their sins” are not present in the Hebrew text of v. 3, but are clearly implied here because they are explicitly stated in v. 2.
87 tc Heb “Bani.” The translation reads “Binnui” (so also NAB) rather than the MT reading “Bani.” Otherwise there are two individuals with the same name in this verse. The name “Binnui” appears, for example, in Neh 10:10.
88 tn Heb “in a great voice.”
89 tc The MT reads here only “from age to age,” without the preceding words “May you be blessed, O
90 tn Heb “the name of your glory.”
91 tn Heb “the heavens of the heavens.”
92 tn Heb “all their host.”
93 tn Heb “the” (so NAB).
94 tn Heb “seed.”
95 tn Heb “your words.”
96 tn Heb “the Sea of Reeds.” Traditionally this is identified as the Red Sea, and the modern designation has been used in the translation for clarity.
97 tn Heb “signs and wonders.” This phrase is a hendiadys. The second noun functions adjectivally, while the first noun retains its full nominal sense: “awesome signs” or “miraculous signs.”
98 tn Heb “they”; the referent (the Egyptians) has been specified in the translation for clarity.
99 tn Or “arrogantly” (so NASB); NRSV “insolently.”
100 tn Heb “in the midst of.”
101 tn Heb “those who pursued them.”
102 tn Heb “mighty.”
103 tn Heb “by the hand of.”
104 tn Heb “had lifted your hand.”
105 tn Heb “and our fathers.” The vav is explicative.
106 tn Heb “they stiffened their neck” (so also in the following verse).
107 tc The present translation follows a few medieval Hebrew
108 tc The translation follows the Qere reading חֶסֶד (khesed, “loyal love”) rather than the Kethib reading וְחֶסֶד (vÿkhesed, “and loyal love”) of the MT.
109 tn Heb “great.”
110 tn Heb “did not turn from them by day to guide them in the path.”
111 tn The words “of the land” are not in the Hebrew text, but are supplied in the translation for clarity.
112 tc Most Hebrew
113 tn Heb “the sons.”
114 tn Heb “they ate and were sated.” This expression is a hendiadys. The first verb retains its full verbal sense, while the second functions adverbially: “they ate and were filled” = “they ate until they were full.”
115 tn Heb “they cast your law behind their backs.”
116 tn Heb “from the hand of” (so NASB, NIV); NAB “from the power of.”
117 tn Heb “in the hand of” (so KJV, ASV); NAB “to the power of.”
118 tn Heb “if a man keep.” See note on the word “obey” in Neh 1:5.
119 tn Heb “they gave a stubborn shoulder.”
120 tn Heb “they stiffened their neck.”
121 tn The Hebrew expression here is elliptical. The words “your kindness” are not included in the Hebrew text, but have been supplied in the translation for clarity.
122 tn Heb “did not give ear to.”
123 tn Heb “the peoples of the lands.”
124 tn Heb “the covenant and loyal love.” The expression is a hendiadys. The second noun retains its full nominal sense, while the first functions adjectivally: “the covenant and loyalty” = covenant fidelity.
125 tn Heb “do not let it seem small in your sight.”
126 tn Heb “you have done truth.”
127 tn Heb “great.”
128 tn Heb “given them.”
129 tn Heb “given.”
130 tn The expression “to enjoy” is not included in the Hebrew text, but has been supplied in the translation for clarity.
131 tn Heb “according to their desire.”
132 sn Beginning with 9:38, the verse numbers through 10:39 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 9:38 ET = 10:1 HT, 10:1 ET = 10:2 HT, 10:2 ET = 10:3 HT, etc., through 10:39 ET = 10:40 HT. Beginning with 11:1 the verse numbers in the ET and HT are again the same.
133 tn Heb “we are cutting.”
134 tn Heb “and writing.”
135 tn Heb “our leaders, our Levites, and our priests on the sealed document.” The Hebrew text is elliptical here; the words “have affixed their names” are supplied in the translation for clarity and for stylistic reasons. Cf. v. 2.
136 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.
137 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
138 tn Or “interior.”
139 tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”
140 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
141 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.
142 tn The word “there” is not in the Greek text but is implied.
143 tn The participle πιστεύσαντες (pisteusante") is taken temporally.
144 tn Grk “they [said] to him” (the word “said” is implied in the Greek text).
145 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.
146 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
147 tn Grk “they said.”
148 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).
149 tn Or “laid.”
150 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.
151 tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.
152 tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.
153 sn This is a parenthetical note by the author.
154 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
155 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.
156 sn See the note on synagogue in 6:9.
157 tn Or “boldly.”
158 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.
159 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.”
160 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.
161 tn BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.
162 tn Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51-53.
163 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.”
164 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).
165 tn Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.
166 tn The words “with him” are not in the Greek text, but are implied.
167 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.
168 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
169 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.”
170 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.
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.
171 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.
172 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”
173 tn Or “skin” (the outer surface of the body).
174 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).
175 tn The words “of them” are not in the Greek text, but are implied.
176 tn Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenwn) has been translated as “itinerant.”
177 tn Grk “to name the name.”
178 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.
179 sn The expression I sternly warn you means “I charge you as under oath.”
180 tn Grk “a certain Sceva.”
181 sn Within the sequence of the narrative, this amounts to a parenthetical note by the author.
182 tn Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”
183 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.
184 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).
185 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.
186 tn Grk “in whom the evil spirit was.”
187 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.”
188 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.
189 tn BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”
190 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
191 tn Grk “fell on.” BDAG 377 s.v. ἐπιπίπτω 2 has “φόβος ἐ. ἐπί τινα fear came upon someone…Ac 19:17.”
192 tn Or “exalted.”
193 tn Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.
194 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.”
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.
195 tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.
196 tn On this term see BDAG 800 s.v. περίεργος 2.
197 tn Or “scrolls.”
198 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.”
199 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.
200 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).
201 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.
202 tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).
203 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.
204 tn Grk “all these things had been fulfilled.”
205 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.”
206 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
207 sn Macedonia was the Roman province of Macedonia in Greece.
208 sn Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.
209 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.
210 sn This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.
map For location see JP4 A1.
211 tn The aorist participle ἀποστείλας (aposteila") has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epescen).
212 tn Grk “two of those who ministered to him.”
213 sn Macedonia was the Roman province of Macedonia in Greece.
214 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.
215 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.
216 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.”
217 tn Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).
218 sn The Way refers to the Christian movement (Christianity).
219 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.”
220 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.
221 tn Grk “brought not a little business” (an idiom).
222 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.
223 tn Grk “gathering.” The participle συναθροίσας (sunaqroisa") has been translated as a finite verb due to requirements of contemporary English style.
224 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.
225 sn Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.
226 tn Another possible meaning is “that this business is an easy way for us to earn a living.”
227 tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.
228 tn Or “misled.”
229 tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”
230 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
231 tn Grk “Asia”; see the note on this word in v. 22.
232 tn The participle λέγων (legwn) has been regarded as indicating instrumentality.
233 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.
234 tn Or “come under public criticism.” BDAG 101 s.v. ἀπελεγμός has “come into disrepute Ac 19:27.”
235 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.
236 tn BDAG 597 s.v. λογίζομαι 1.b has “εἰς οὐθὲν λογισθῆναι be looked upon as nothing…Ac 19:27.”
237 tn Grk “Asia”; see the note on this word in v. 22.
238 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.
239 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.
240 tn Grk “And hearing.” The participle ἀκούσαντες (akousante") has been taken temporally.
241 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).
242 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.
243 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.
244 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.
245 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.”
246 tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.
247 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.
248 tn Grk “to the theater with one accord.”
249 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.”
250 tn Grk “Asiarchs” (high-ranking officials of the province of Asia).
251 tn Grk “sending”; the participle πέμψαντες (pemyante") has been translated as a finite verb due to requirements of contemporary English style.
252 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.
253 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.
254 tn Or “had assembled.”
255 tn Or “Some of the crowd gave instructions to.”
256 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.
257 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.”
258 tn Or “motioning.”
259 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.
260 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.”
261 tn Grk “But recognizing.” The participle ἐπιγνόντες (epignonte") has been translated as a finite verb due to requirements of contemporary English style.
262 tn Grk “[they shouted] with one voice from all of them” (an idiom).
263 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).
264 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.
265 tn Or “clerk.” The “scribe” (γραμματεύς, grammateu") was the keeper of the city’s records.
266 tn This is a generic use of ἄνθρωπος (anqrwpo").
267 tn See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.
268 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.
269 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.
270 tn Grk “these things.”
271 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.”
272 tn Grk “it is necessary that you be quiet.”
273 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.
274 tn Or perhaps, “desecrators of temples.”
275 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.
276 tn BDAG 600 s.v. λόγος 1.a.ε has “ἔχειν πρός τινα λόγον have a complaint against someone…19:38.”
277 tn L&N 56.1 has ‘if Demetrius and his workers have an accusation against someone, the courts are open’ Ac 19:38.”
278 tn The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.
279 tn Or “anything more than this.”
280 tn Or “resolved.”
281 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.
282 tn Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.
283 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.
284 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.
285 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.”
286 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.
287 tn Grk “And saying.” The participle εἰπών (eipwn) has been translated as a finite verb due to requirements of contemporary English style.
288 tn Grk “these things.”
289 sn Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.
