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Legacy Standard Bible Translation Notes
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NOTES

BIBLE

Acts 19

1

Now it happened that while Apollos was at Corinth, Paul passed through the upper regions and came to Ephesus and found some disciples.

Ἐγένετο δὲ ἐν τῷ τὸν Ἀπολλῶ εἶναι ἐν Κορίνθῳ Παῦλον διελθόντα τὰ ἀνωτερικὰ μέρη ἐλθεῖν εἰς Ἔφεσον καὶ εὑρεῖν τινας μαθητάς,

regions
The precise meaning of the word μέρος (meros) used here largely depends on context. At the basic level, it refers to a part or portion. Here, because it refers to a part of a geographic area, the translation “regions” carries the intended meaning most clearly.

 
2

And he said to them, “Did you receive the Holy Spirit when you believed?” And they said to him, “No, we have not even heard if the Holy Spirit is being received.”

εἶπέν τε πρὸς αὐτούς· Εἰ πνεῦμα ἅγιον ἐλάβετε πιστεύσαντες; οἱ δὲ πρὸς αὐτόν· Ἀλλʼ οὐδʼ εἰ πνεῦμα ἅγιον ἔστιν ἠκούσαμεν.

if the Holy Spirit is being received
Though the words “being received” are in italics and not in the original text, the two constructions in this verse begun by εἰ (ei; “Did…if”) are arguably parallel: εἰ πνεῦμα ἅγιον ἐλάβετε (ei pneuma hagion elabete) // εἰ πνεῦμα ἅγιον ἔστιν (ei pneuma hagion estin). Thus, the verb from the first statement (ἐλάβετε; elabete; “receive”) is assumed in the second. This would mean that “is” (ἔστιν; estin) refers to whether the substance of Paul’s question (reception of the Holy Spirit) had happened or not to these disciples. It is unlikely that disciples of John the Baptist would have not even heard of the Holy Spirit, as the Holy Spirit was one of John the Baptist’s main preaching points (cf. Matt 3:11; Luke 3:16; John 1:32–33). They simply had not yet heard whether it was that time for the Spirit to be “given” (cf. John 7:39) and thus “received” by them.

 
3

And he said, “Into what then were you baptized?” And they said, “Into John’s baptism.”

εἶπέν τε· Εἰς τί οὖν ἐβαπτίσθητε; οἱ δὲ εἶπαν· Εἰς τὸ Ἰωάννου βάπτισμα.

 
4

Then Paul said, “John baptized with the baptism of repentance, telling the people to believe in Him who was coming after him, that is, in Jesus.”

εἶπεν δὲ Παῦλος· Ἰωάννης ἐβάπτισεν βάπτισμα μετανοίας, τῷ λαῷ λέγων εἰς τὸν ἐρχόμενον μετʼ αὐτὸν ἵνα πιστεύσωσιν, τοῦτʼ ἔστιν εἰς τὸν Ἰησοῦν.

 
5

And when they heard this, they were baptized in the name of the Lord Jesus.

ἀκούσαντες δὲ ἐβαπτίσθησαν εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ·

 
6

And when Paul had laid his hands upon them, the Holy Spirit came on them, and they began speaking with tongues and prophesying.

καὶ ἐπιθέντος αὐτοῖς τοῦ Παύλου χεῖρας ἦλθε τὸ πνεῦμα τὸ ἅγιον ἐπʼ αὐτούς, ἐλάλουν τε γλώσσαις καὶ ἐπροφήτευον.

 
7

Now there were in all about twelve men.

ἦσαν δὲ οἱ πάντες ἄνδρες ὡσεὶ δώδεκα.

 
8

And after he entered the synagogue, he continued speaking out boldly for three months, reasoning and persuading them about the kingdom of God.

Εἰσελθὼν δὲ εἰς τὴν συναγωγὴν ἐπαρρησιάζετο ἐπὶ μῆνας τρεῖς διαλεγόμενος καὶ πείθων περὶ τῆς βασιλείας τοῦ θεοῦ.

 
9

But when some were becoming hardened and were not believing, speaking evil of the Way before the multitude, he left them and took away the disciples, reasoning daily in the school of Tyrannus.

ὡς δέ τινες ἐσκληρύνοντο καὶ ἠπείθουν κακολογοῦντες τὴν ὁδὸν ἐνώπιον τοῦ πλήθους, ἀποστὰς ἀπʼ αὐτῶν ἀφώρισεν τοὺς μαθητάς, καθʼ ἡμέραν διαλεγόμενος ἐν τῇ σχολῇ Τυράννου.

were not believing
The phrase “were not believing” translates the Greek verb ἀπειθέω (apeitheō). While the bare lexical idea of this word is one of disobedience, resistance, or rebelliousness, it is used in the book of Acts primarily with the sense of not believing, as in context, they clearly heard the truth preached. Additionally, the word is used in contrast to those who “believed” (cf. 14:1). This idea also has lexical support in that ἀπειθέω (apeitheō) is simply the negated form of the verb πείθω (peithō; “persuade” or “convince”). It follows that the refusal to be persuaded or convinced (cf. v. 8) amounts to unbelief. Thus, those who refused the apostles’ teaching disobeyed the gospel by refusing to believe its message.

 
10

This took place for two years, so that all who lived in Asia heard the word of the Lord, both Jews and Greeks.

τοῦτο δὲ ἐγένετο ἐπὶ ἔτη δύο, ὥστε πάντας τοὺς κατοικοῦντας τὴν Ἀσίαν ἀκοῦσαι τὸν λόγον τοῦ κυρίου, Ἰουδαίους τε καὶ Ἕλληνας.

 
11

And God was doing extraordinary miracles by the hands of Paul,

Δυνάμεις τε οὐ τὰς τυχούσας ὁ θεὸς ἐποίει διὰ τῶν χειρῶν Παύλου,

 
12

so that cloths or aprons were even carried from his body to the sick, and the diseases left them and the evil spirits went out.

ὥστε καὶ ἐπὶ τοὺς ἀσθενοῦντας ἀποφέρεσθαι ἀπὸ τοῦ χρωτὸς αὐτοῦ σουδάρια ἢ σιμικίνθια καὶ ἀπαλλάσσεσθαι ἀπʼ αὐτῶν τὰς νόσους, τά τε πνεύματα τὰ πονηρὰ ἐκπορεύεσθαι.

 
13

But also some of the Jewish exorcists, who went from place to place, attempted to invoke over those who had the evil spirits the name of the Lord Jesus, saying, “I implore you by Jesus whom Paul preaches.”

ἐπεχείρησαν δέ τινες καὶ τῶν περιερχομένων Ἰουδαίων ἐξορκιστῶν ὀνομάζειν ἐπὶ τοὺς ἔχοντας τὰ πνεύματα τὰ πονηρὰ τὸ ὄνομα τοῦ κυρίου Ἰησοῦ λέγοντες· Ὁρκίζω ὑμᾶς τὸν Ἰησοῦν ὃν Παῦλος κηρύσσει.

implore
The word ὀρκίζω (horkizō) used here is a word of oath, indicating some of the strongest language available to entreat someone, especially by invoking an authoritative name. This word is used only here and in Mark 5:7, where demons passionately entreat Jesus not to torment them. It is translated both there and here consistently as “implore.”

 
14

Now seven sons of one named Sceva, a Jewish chief priest, were doing this.

ἦσαν δέ τινος Σκευᾶ Ἰουδαίου ἀρχιερέως ἑπτὰ υἱοὶ τοῦτο ποιοῦντες.

 
15

And the evil spirit answered and said to them, “I recognize Jesus, and I know about Paul, but who are you?”

ἀποκριθὲν δὲ τὸ πνεῦμα τὸ πονηρὸν εἶπεν αὐτοῖς· Τὸν Ἰησοῦν γινώσκω καὶ τὸν Παῦλον ἐπίσταμαι, ὑμεῖς δὲ τίνες ἐστέ;

 
16

And the man, in whom was the evil spirit, leaped on them, subdued all of them, and utterly prevailed against them, so that they fled out of that house naked and wounded.

καὶ ἐφαλόμενος ὁ ἄνθρωπος ἐπʼ αὐτοὺς ἐν ᾧ ἦν τὸ πνεῦμα τὸ πονηρὸν κατακυριεύσας ἀμφοτέρων ἴσχυσεν κατʼ αὐτῶν, ὥστε γυμνοὺς καὶ τετραυματισμένους ἐκφυγεῖν ἐκ τοῦ οἴκου ἐκείνου.

utterly prevailed
The word translated “utterly prevailed” here is the Greek verb ἰσχύω (ischyō), which generally has the idea of power, strength, or ability. Thus, because of the context of one entity “subduing” another, “utterly prevailed” provides an accurate sense of what Luke intends to describe here. Luke records this incident to emphasize the power evil spirits are able to wield over humans. This highlights that when the apostles were able to cast out demons, it was clearly the power of the Holy Spirit working through them. This, then, confirmed that what the apostles were teaching was truly the word of God. This resulted in the word of the Lord growing mightily and “prevailing” (cf. v. 20).

 
17

And this became known to all, both Jews and Greeks, who lived in Ephesus; and fear fell upon them all and the name of the Lord Jesus was being magnified.

τοῦτο δὲ ἐγένετο γνωστὸν πᾶσιν Ἰουδαίοις τε καὶ Ἕλλησιν τοῖς κατοικοῦσιν τὴν Ἔφεσον, καὶ ἐπέπεσεν φόβος ἐπὶ πάντας αὐτούς, καὶ ἐμεγαλύνετο τὸ ὄνομα τοῦ κυρίου Ἰησοῦ.

 
18

Also, many of those who had believed kept coming, confessing and disclosing their practices.

πολλοί τε τῶν πεπιστευκότων ἤρχοντο ἐξομολογούμενοι καὶ ἀναγγέλλοντες τὰς πράξεις αὐτῶν.

 
19

And many of those who practiced magic brought their books together and were burning them in the sight of everyone; and they counted up the price of them and found it fifty thousand pieces of silver.

ἱκανοὶ δὲ τῶν τὰ περίεργα πραξάντων συνενέγκαντες τὰς βίβλους κατέκαιον ἐνώπιον πάντων· καὶ συνεψήφισαν τὰς τιμὰς αὐτῶν καὶ εὗρον ἀργυρίου μυριάδας πέντε.

 
20

So the word of the Lord was growing mightily and prevailing.

οὕτως κατὰ κράτος τοῦ κυρίου ὁ λόγος ηὔξανεν καὶ ἴσχυεν.

prevailing
Refer to the discussion on verse 16 above. The word “prevailing” here translates the same word used in verse 16 (ἰσχύω; ischyō), emphasizing the matchless power of the word of the Lord.

 
21

Now after these things were finished, Paul purposed in the Spirit to go to Jerusalem after he had passed through Macedonia and Achaia, saying, “After I have been there, I must also see Rome.”

Ὡς δὲ ἐπληρώθη ταῦτα, ἔθετο ὁ Παῦλος ἐν τῷ πνεύματι διελθὼν τὴν Μακεδονίαν καὶ Ἀχαΐαν πορεύεσθαι εἰς Ἱεροσόλυμα, εἰπὼν ὅτι Μετὰ τὸ γενέσθαι με ἐκεῖ δεῖ με καὶ Ῥώμην ἰδεῖν.

 
22

And having sent into Macedonia two of those who ministered to him, Timothy and Erastus, he himself stayed in Asia for a while.

ἀποστείλας δὲ εἰς τὴν Μακεδονίαν δύο τῶν διακονούντων αὐτῷ, Τιμόθεον καὶ Ἔραστον, αὐτὸς ἐπέσχεν χρόνον εἰς τὴν Ἀσίαν.

 
23

Now about that time there occurred no small disturbance concerning the Way.

Ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ ὀλίγος περὶ τῆς ὁδοῦ.

 
24

For a man named Demetrius, a silversmith, who made silver shrines of Artemis, was bringing no little business to the craftsmen;

Δημήτριος γάρ τις ὀνόματι, ἀργυροκόπος, ποιῶν ναοὺς ἀργυροῦς Ἀρτέμιδος παρείχετο τοῖς τεχνίταις οὐκ ὀλίγην ἐργασίαν,

no little business
Luke often employs a rhetorical device called litotes in which something is emphasized by negating the opposite. For example, here, he indicates a significant amount of business brought to the craftsmen by saying “no little” (οὐκ ὀλίγην ἐργασίαν; ouk oligēn ergasian). By saying it this way, Luke puts greater emphasis on the large amount of business. This translation renders the litotes literally, giving a clear window to the Greek wording and preserving Luke’s intended emphasis and characteristic style.

 
25

these he gathered together with the workers of similar trades, and said, “Men, you know that our prosperity is from this business.

οὓς συναθροίσας καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας εἶπεν· Ἄνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῖν ἐστιν,

 
26

And you see and hear that not only in Ephesus, but in almost all of Asia, this Paul has persuaded and turned away a considerable crowd, saying that things made with hands are not gods.

καὶ θεωρεῖτε καὶ ἀκούετε ὅτι οὐ μόνον Ἐφέσου ἀλλὰ σχεδὸν πάσης τῆς Ἀσίας ὁ Παῦλος οὗτος πείσας μετέστησεν ἱκανὸν ὄχλον, λέγων ὅτι οὐκ εἰσὶν θεοὶ οἱ διὰ χειρῶν γινόμενοι.

 
27

And not only is there danger that this trade of ours fall into disrepute, but also that the temple of the great goddess Artemis be considered as worthless and that she, whom all of Asia and the world worship, is even about to be brought down from her majesty.”

οὐ μόνον δὲ τοῦτο κινδυνεύει ἡμῖν τὸ μέρος εἰς ἀπελεγμὸν ἐλθεῖν, ἀλλὰ καὶ τὸ τῆς μεγάλης θεᾶς Ἀρτέμιδος ἱερὸν εἰς οὐθὲν λογισθῆναι, μέλλειν τε καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς, ἣν ὅλη ἡ Ἀσία καὶ ἡ οἰκουμένη σέβεται.

 
28

When they heard this and were filled with rage, they began crying out, saying, “Great is Artemis of the Ephesians!”

Ἀκούσαντες δὲ καὶ γενόμενοι πλήρεις θυμοῦ ἔκραζον λέγοντες· Μεγάλη ἡ Ἄρτεμις Ἐφεσίων.

 
29

And the city was filled with the confusion, and they rushed with one accord into the theater, dragging along Gaius and Aristarchus, Paul’s traveling companions from Macedonia.

καὶ ἐπλήσθη ἡ πόλις τῆς συγχύσεως, ὥρμησάν τε ὁμοθυμαδὸν εἰς τὸ θέατρον συναρπάσαντες Γάϊον καὶ Ἀρίσταρχον Μακεδόνας, συνεκδήμους Παύλου.

with one accord
One of the goals of this translation is to provide a consistent English rendering when the same word or phrase is used in Greek whenever possible. Such is the case here, where the word ὁμοθυμαδόν (homothymadon) is translated consistently as “one accord” in all eleven of its occurrences (1:14; 2:46; 4:24; 5:12; 7:57; 8:6; 12:20; 15:25; 18:12; here; Rom 15:6). In Acts, this word most often demonstrates the unity brought about by the Holy Spirit among believers. Here, however, it is used to emphasize the unity of the angry mob as they opposed the Spirit in an attempt to preserve their idolatry of Artemis.

 
30

And when Paul wanted to go into the assembly, the disciples would not let him.

Παύλου δὲ βουλομένου εἰσελθεῖν εἰς τὸν δῆμον οὐκ εἴων αὐτὸν οἱ μαθηταί·

 
31

Also some of the Asiarchs who were friends of his sent to him and repeatedly urged him not to venture into the theater.

τινὲς δὲ καὶ τῶν Ἀσιαρχῶν, ὄντες αὐτῷ φίλοι, πέμψαντες πρὸς αὐτὸν παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον.

 
32

So then, some were shouting one thing and some another, for the meeting was in confusion and the majority did not know for what reason they had come together.

ἄλλοι μὲν οὖν ἄλλο τι ἔκραζον, ἦν γὰρ ἡ ἐκκλησία συγκεχυμένη, καὶ οἱ πλείους οὐκ ᾔδεισαν τίνος ἕνεκα συνεληλύθεισαν.

 
33

And some of the crowd concluded it was Alexander, since the Jews had put him forward; and having motioned with his hand, Alexander was intending to make a defense to the assembly.

ἐκ δὲ τοῦ ὄχλου συνεβίβασαν Ἀλέξανδρον προβαλόντων αὐτὸν τῶν Ἰουδαίων, ὁ δὲ Ἀλέξανδρος κατασείσας τὴν χεῖρα ἤθελεν ἀπολογεῖσθαι τῷ δήμῳ.

 
34

But when they recognized that he was a Jew, a single cry arose from them all as they shouted for about two hours, “Great is Artemis of the Ephesians!”

ἐπιγνόντες δὲ ὅτι Ἰουδαῖός ἐστιν φωνὴ ἐγένετο μία ἐκ πάντων ὡς ἐπὶ ὥρας δύο κραζόντων· Μεγάλη ἡ Ἄρτεμις Ἐφεσίων.

 
35

Now after calming the crowd, the city clerk said, “Men of Ephesus, what man is there after all who does not know that the city of the Ephesians is guardian of the temple of the great Artemis and of the image which fell down from heaven?

καταστείλας δὲ ὁ γραμματεὺς τὸν ὄχλον φησίν· Ἄνδρες Ἐφέσιοι, τίς γάρ ἐστιν ἀνθρώπων ὃς οὐ γινώσκει τὴν Ἐφεσίων πόλιν νεωκόρον οὖσαν τῆς μεγάλης Ἀρτέμιδος καὶ τοῦ διοπετοῦς;

city clerk
The word γραμματεὺς (grammateus) is translated “city clerk” rather than “town clerk” for contextual consistency because the word “city” (πόλις; polis) is used later in the verse.

 
36

So, since these are undeniable facts, you ought to keep calm and to do nothing rash.

ἀναντιρρήτων οὖν ὄντων τούτων δέον ἐστὶν ὑμᾶς κατεσταλμένους ὑπάρχειν καὶ μηδὲν προπετὲς πράσσειν.

 
37

For you have brought these men here who are neither robbers of temples nor blasphemers of our goddess.

ἠγάγετε γὰρ τοὺς ἄνδρας τούτους οὔτε ἱεροσύλους οὔτε βλασφημοῦντας τὴν θεὸν ἡμῶν.

 
38

So then, if Demetrius and the craftsmen who are with him have a complaint against anyone, the courts are in session and proconsuls are available; let them bring charges against one another.

εἰ μὲν οὖν Δημήτριος καὶ οἱ σὺν αὐτῷ τεχνῖται ἔχουσιν πρός τινα λόγον, ἀγοραῖοι ἄγονται καὶ ἀνθύπατοί εἰσιν, ἐγκαλείτωσαν ἀλλήλοις.

anyone
While some translations have “any man” here, the word “man” is not in the Greek text. The Greek word is τινα (tina) and is rightly translated “anyone.” This gives a clearer window to the original text.

 
39

But if you want anything beyond this, it shall be settled in the lawful meeting.

εἰ δέ τι περαιτέρω ἐπιζητεῖτε, ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται.

 
40

For indeed we are in danger of being accused of a riot in connection with today’s events, since there is no cause for which we can give as an account for this disorderly gathering.”

καὶ γὰρ κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ τῆς σήμερον μηδενὸς αἰτίου ὑπάρχοντος περὶ οὗ οὐ δυνησόμεθα ἀποδοῦναι λόγον περὶ τῆς συστροφῆς ταύτης. καὶ ταῦτα εἰπὼν ἀπέλυσεν τὴν ἐκκλησίαν.

 
41

After saying this he dismissed the meeting.

Μετὰ δὲ τὸ παύσασθαι τὸν θόρυβον

 
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