There is a purpose in using two different words to denote the demon's recognition of the Divine Master and of the human agent, though it is not easy to convey the difference in a translation. It is the difference between an instinctive perception or recognition of a supreme power and the more intimate knowledge of a human agent. A divine mystery would invest Jesus, which the demon would feel, though he could not penetrate it. His knowledge of a man would be greater, in his own estimation at least. The difference may be given roughly, thus: "Jesus I recognize, and Paul I am acquainted with."

Overcame them (κατακυριεύσας)

The best texts read both of them, which would imply that only two of the seven were concerned in the exorcism. Rev., better, mastered, thus giving the force of κύριος, master, in the composition of the verb.

See on Luke 14:30; and Luke 16:3.

More correctly, became known.

The two words denote the fullest and most open confession. They openly (ἐξ) confessed, and declared thoroughly (ἀνά, from top to bottom) their deeds. See on Matthew 3:6.

The word means, literally, overwrought, elaborate, and hence recondite or curious, as magical practices. Only here and 1 Timothy 5:13, in its original sense of those who busy themselves excessively (περί): busybodies. The article indicates the practices referred to in the context.

Books

Containing magical formulas. Heathen writers often allude to the Ephesian letters. These were symbols, or magical sentences written on slips of parchment, and carried about as amulets. Sometimes they were engraved on seals.

Burned (κατέκαιον)

Burned them up (κατά). The imperfect is graphic, describing them as throwing book after book on the pile.

Counted (συνεψήφισαν)

Only here in New Testament. See on Luke 14:28. The preposition σύν, together, in the compound verb, indicates the reckoning up of the sum-total.

Fifty thousand pieces of silver

If reckoned in Jewish money, about thirty-five thousand dollars; if in Greek drachmae, as is more probable, about nine thousand three hundred dollars.

See on Acts 9:2.

Lit., a silver-beater.

Shrines

Small models of the temple of Diana, containing an image of the goddess. They were purchased by pilgrims to the temple, just as rosaries and images of the Virgin are bought by pilgrims to Lourdes, or bronze models of Trajan's column or of the Colonne Vendme by tourists to Rome or Paris.

Craftsmen (τεχνίταις)

In the next verse he mentions the workmen (ἐργάτας), the two words denoting, respectively, the artisans, who performed the more delicate work, and the laborers, who did the rougher work.

See on ability, Acts 11:29. Lit., welfare. Wealth is used by the A. V. in the older and more general sense of weal, or well-being generally. Compare the Litany of the English Church: "In all time of our tribulation, in all time of our wealth."

Lit., part or department of trade.

To be set at nought (εἰς ἀπελεγμὸν ἐλθεῖν)

Lit., to come into refutation or exposure; hence, disrepute, as Rev. Compare Acts 18:28, and see note there. Ἀπελεγμός, refutation, occurs only here in New Testament.

Diana

Or Artemis. We must distinguish between the Greek Artemis, known to the Romans as Diana, and the Ephesian goddess. The former, according to the legend, was the daughter of Zeus (Jove), and the sister of Apollo. She was the patroness of the chase, the huntress among the immortals, represented with bow, quiver, and spear, clad in hunting-habit, and attended by dogs and stags. She was both a destroyer and a preserver, sending forth her arrows of death, especially against women, but also acting as a healer, and as the special protectress of women in childbirth. She was also the goddess of the moon. She was a maiden divinity, whose ministers were vowed to chastity.

The Ephesian Artemis is totally distinct from the Greek, partaking of the Asiatic character, and of the attributes of the Lydian Cybele, the great mother of the gods. Her worship near Ephesus appears to have existed among the native Asiatic population before the foundation of the city, and to have been adopted by the Greek immigrants, who gradually transferred to her features peculiar to the Grecian goddess. She was the personification of the fructifying and nourishing powers of nature, and her image, as represented on current coins of the time, is that of a swathed figure, covered with breasts, and holding in one hand a trident, and in the other a club. This uncouth figure, clad in a robe covered with mystic devices, stood in the shrine of the great temple, hidden by a purple curtain, and was believed to have fallen down from heaven (Acts 19:35). In her worship the oriental influence was predominant. The priests were eunuchs, and with them was associated a body of virgin priestesses and a number of slaves, the lowest of whom were known as neocori, or temple-sweepers (Acts 19:35). "Many a time must Paul have heard from the Jewish quarter the piercing shrillness of their flutes, and the harsh jangling of their timbrels; many a time have caught glimpses of their detestable dances and Corybantic processions, as, with streaming hair, and wild cries, and shaken torches of pine, they strove to madden the multitudes into sympathy with that orgiastic worship which was but too closely connected with the vilest debaucheries" (Farrar, "Life and Work of Paul").

Magnificence

See on 2 Peter 1:16.

The imperfect is graphic; they continued crying. This reiteration was a characteristic of the oriental orgiastic rites.

The site of which can still be traced. It is said to have been capable of seating fifty-six thousand persons.

Having seized (συναρπάσαντες)

Lit., "having seized along with (σύν):" carried them along with the rush.

Companions in travel (συνεκδήμους)

Only here and 2 Corinthians 8:19. The word is compounded of σύν, along with, ἐκ, forth, and δῆμος, country or land, and means, therefore, one who has gone forth with another from his country.

The Asiarchs. These were persons chosen from the province of Asia, on account of their influence and wealth, to preside at the public games and to defray their expenses.

More correctly, urged forward. See on before instructed, Matthew 14:8.

The reverberations of their voices from the steep rock which formed one side of the theatre must have rendered their frenzied cries still more terrific.

Or recorder, who had charge of the city-archives, and whose duty it was to draw up official decrees and present them to assemblies of the people. Next to the commander, he was the most important personage in the Greek free cities.

Worshipper (νεωκόρον)

Lit., a temple-sweeper. See on Acts 19:27. This title, originally applied to the lowest menials of the temple, became a title of honor, and was eagerly appropriated by the most famous cities. Alexander says, "The city of Ephesus is the sacristan of the great goddess Artemis."

Compare quieted (Acts 19:35). The verb means to let down or lower; and so is applied, metaphorically, to keeping one's self in check; repressing.

Rash (προπετὲς)

Lit., headlong.

The A. V. puts a droll anachronism into the mouth of the town-clerk of a Greek city. Render, rather, as Rev., robbers of temples.

Lit., the court-days are being kept. Rev., the courts are open. Compare Revelation 17:5.

Deputies (ἀνθύπατοι)

Proconsuls, by whom Asia, as a senatorial province, was governed. See Introduction to Luke.

Lit., a twisting together: hence of anything which is rolled or twisted into a mass; and so of a mass of people, with an underlying idea of confusion: a mob. Compare Acts 23:12.

Better, as Rev., took leave. The word is used for a salutation either at meeting or parting. See Acts 21:6, Acts 21:7.

The Roman province of Achaia, comprehending Greece proper and the Peloponnesus. Luke uses Achaia (Acts 19:21) and Greece synonymously, as distinguished from Macedonia.

Better, as Rev., set sail. See on Luke 8:22; and compare Luke 5:3.

The best texts add, the son of Pyrrhus. Compare Romans 16:21.

Aristarchus

Compare Acts 19:29.

Gaius

Not the one mentioned in Acts 19:29, who was a Macedonian.

Tychicus and Trophimus

See Colossians 4:7, Colossians 4:8; Ephesians 6:21, Ephesians 6:22; 2 Timothy 4:12; Titus 3:12; Acts 21:29; 2 Timothy 4:20.

The first person resumed, indicating that Luke had joined Paul.

Lit., "up to five days," indicating the duration of the voyage from Philippi.

Lit., "the one day." The cardinal numeral here used for the ordinal.

Week (σαββάτων)

The plural used for the singular, in imitation of the Hebrew form. The noun Sabbath is often used after numerals in the signification of a week. See Matthew 28:1; Mark 16:2; John 20:19.

To break bread

The celebration of the eucharist, coupled with the Agape, or love-feast.

Preached (διελέγετο)

Better, as Rev., discoursed with them. It was a mingling of preaching and conference. Our word dialogue is derived from the verb.

A detail showing the vivid impression of the scene upon an eye-witness. It has been remarked that the abundance of lights shows how little of secrecy or disorder attached to these meetings.

The upper chamber

See on Acts 1:13.

See on Acts 9:25. The windows of an Eastern house are closed with lattice-work, and usually reach down to the floor, resembling a door rather than a window. They open, for the most part, to the court, and not to the street, and are usually kept open on account of the heat.

Fallen into a deep sleep (καταφερόμενος ὕπνῳ βαθεῖ)

Lit., borne down by, etc. A common Greek phrase for being overcome by sleep. In medical language the verb was more frequently used in this sense, absolutely, than with the addition of sleep. In this verse the word is used twice: in the first instance, in the present participle, denoting the coming on of drowsiness - falling asleep; and the second time, in the aorist participle, denoting his being completely overpowered by sleep. Mr. Hobart thinks that the mention of the causes of Eutychus' drowsiness - the heat and smell arising from the numerous lamps, the length of the discourse, and the lateness of the hour - are characteristic of a physician's narrative. Compare Luke 22:45.

Dead (νεκρός)

Actually dead. Not as dead, or for dead.

Compare 1 Kings 17:21; 2 Kings 4:34.

Trouble not yourselves (μὴ θορυβεῖσθε)

Rev., more correctly, make ye no ado. They were beginning to utter passionate outcries. See Matthew 9:23; Mark 5:39.

His life is in him

In the same sense in which Christ said, "The damsel is not dead, but sleepeth" (Luke 8:52).

From the court to the chamber above.

Talked (ὁμιλήσας)

Rather, communed. It denotes a more familiar and confidential intercourse than discoursed, in Acts 20:7.

Only here in New Testament. There is no good reason for changing this to by land, as Rev. The A. V. preserves the etymology of the Greek verb. The distance was twenty miles; less than half the distance by sea.