▼ 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.

▼ For location see Journey of Paul map 1-C2; Journey of Paul map 2-C2; Journey of Paul map 3-C2; Journey of Paul map 4-C2.

▼ Or “interior.”

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

▼ For location see Journey of Paul map 1-D2; Journey of Paul map 2-D2; Journey of Paul map 3-D2; Journey of Paul map 4-D2.

▼ 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.

▼ The word “there” is not in the Greek text but is implied.

▼ The participle πιστεύσαντες (pisteusantes) is taken temporally.

▼ Grk “they [said] to him” (the word “said” is implied in the Greek text).

▼ 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.

▼ Grk “he”; the referent (Paul) has been specified in the translation for clarity.

▼ Grk “they said.”

▼ 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).

▼ Or “laid.”

▼ 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.

▼ The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

▼ The imperfect verb ἐπροφήτευον (eprofēteuon) has been translated as an ingressive imperfect.

▼ This is a parenthetical note by the author.

▼ Grk “he”; the referent (Paul) has been specified in the translation for clarity.

▼ Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqōn) has been translated as a finite verb due to requirements of contemporary English style.

▼ See the note on synagogue in 6:9.

▼ Or “boldly.”

▼ 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.

▼ Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomenos and peiqōn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”

▼ 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.

▼ BDAG 1105-6 s.v. ὡς 8.b lists this use as a temporal conjunction.

▼ Or “some became hardened.” See BDAG 930 s.v. σκληρύνω b and Acts 7:51–53.

▼ 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.”

▼ 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).

▼ Grk “leaving them, he took.” The participle ἀποστάς (apostas) has been translated as a finite verb due to requirements of contemporary English style.

▼ The words “with him” are not in the Greek text, but are implied.

▼ 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.

▼ BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.

▼ 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.”

▼ 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.

▼ 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.

▼ 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 (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos 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.

▼ BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

▼ Or “skin” (the outer surface of the body).

▼ 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).

▼ The words “of them” are not in the Greek text, but are implied.

▼ Grk “some Jewish exorcists who traveled about.” The adjectival participle περιερχομένων (periercomenōn) has been translated as “itinerant.”

▼ Grk “to name the name.”

▼ Grk “who had.” Here ἔχω (ecō) is used of demon possession, a common usage according to BDAG 421 s.v. ἔχω 7.a.α.

▼ The expression I sternly warn you means “I charge you as under oath.”

▼ Grk “a certain Sceva.”

▼ Within the sequence of the narrative, this amounts to a parenthetical note by the author.

▼ Grk “answered and said to them.” The expression, redundant in English, has been simplified to “replied.”

▼ Grk “Jesus I know about.” Here ᾿Ιησοῦν (Iēsoun) is in emphatic position in Greek, but placing the object first is not normal in contemporary English style.

▼ 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 (ginōskō).

▼ 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.

▼ Grk “in whom the evil spirit was.”

▼ Grk “the man in whom the evil spirit was, jumping on them.” The participle ἐφαλόμενος (efalomenos) 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.”

▼ Grk “and beating them all into submission.” The participle κατακυριεύσας (katakurieusas) 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.

▼ BDAG 484 s.v. ἰσχύω 3 has “win out, prevail…κατά τινος over, against someone Ac 19:16.”

▼ For location see Journey of Paul map 1-D2; Journey of Paul map 2-D2; Journey of Paul map 3-D2; Journey of Paul map 4-D2.

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

▼ Or “exalted.”

▼ Grk “came”; the word “forward” is supplied in the translation to clarify the meaning and to conform to the contemporary English idiom.

▼ 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.”

▼ 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.

▼ BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (hikanoi) in this verse.

▼ On this term see BDAG 800 s.v. περίεργος 2.

▼ Or “scrolls.”

▼ 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.”

▼ 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.

▼ 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).

▼ 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 (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos 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.

▼ The imperfect verb ηὔξανεν (ēuxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

▼ 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.

▼ Grk “all these things had been fulfilled.”

▼ 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.”

▼ For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; Journey of Paul map 1-F4; Journey of Paul map 2-F4; Journey of Paul map 3-F4; Journey of Paul map 4-F4.

▼ Macedonia was the Roman province of Macedonia in Greece.

▼ Achaia was the Roman province of Achaia located across the Aegean Sea from Ephesus. Its principal city was Corinth.

▼ 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 (eipōn) has been translated as a finite verb and a new sentence begun here in the translation.

▼ This is the first time Paul mentions Rome. He realized the message of Christianity could impact that society even at its heights.

▼ For location see Journey of Paul map 4-A1.

▼ The aorist participle ἀποστείλας (aposteilas) has been taken temporally reflecting action antecedent to that of the main verb (ἐπέσχεν, epeschen).

▼ Grk “two of those who ministered to him.”

▼ Macedonia was the Roman province of Macedonia in Greece.

▼ 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.

▼ 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.

▼ 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.”

▼ Grk “no little disturbance” (an idiom; see BDAG 991 s.v. τάραχος 2).

▼ The Way refers to the Christian movement (Christianity).

▼ 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.”

▼ 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.

▼ Grk “brought not a little business” (an idiom).

▼ 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.

▼ Grk “gathering.” The participle συναθροίσας (sunathroisas) has been translated as a finite verb due to requirements of contemporary English style.

▼ 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.

▼ Workmen in similar trades. In effect, Demetrius gathered the Ephesian chamber of commerce together to hear about the threat to their prosperity.

▼ Another possible meaning is “that this business is an easy way for us to earn a living.”

▼ Grk “persuading.” The participle πείσας (peisas) has been translated as a finite verb due to requirements of contemporary English style.

▼ Or “misled.”

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

▼ For location see Journey of Paul map 1-D2; Journey of Paul map 2-D2; Journey of Paul map 3-D2; Journey of Paul map 4-D2.

▼ Grk “Asia”; see the note on this word in v. 22.

▼ The participle λέγων (legōn) has been regarded as indicating instrumentality.

▼ The words “at all” are not in the Greek text but are implied.

▼ 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.

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

▼ 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.

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

▼ Grk “Asia”; see the note on this word in v. 22.

▼ 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.”

▼ 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.

▼ 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.

▼ Grk “And hearing.” The participle ἀκούσαντες (akousantes) has been taken temporally.

▼ 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).

▼ 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.

▼ 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.

▼ 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.

▼ 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.”

▼ Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

▼ 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.

▼ Grk “to the theater with one accord.”

▼ 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.”

▼ Grk “Asiarchs” (high-ranking officials of the province of Asia).

▼ Grk “sending”; the participle πέμψαντες (pemyantes) has been translated as a finite verb due to requirements of contemporary English style.

▼ 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.

▼ 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.

▼ Or “had assembled.”

▼ Or “Some of the crowd gave instructions to.”

▼ 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.

▼ 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.”

▼ Or “motioning.”

▼ 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.

▼ 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.”

▼ Grk “But recognizing.” The participle ἐπιγνόντες (epignontes) has been translated as a finite verb due to requirements of contemporary English style.

▼ Grk “[they shouted] with one voice from all of them” (an idiom).

▼ 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).

▼ 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.

▼ Or “clerk.” The “scribe” (γραμματεύς, grammateus) was the keeper of the city’s records.

▼ This is a generic use of ἄνθρωπος (anthrōpos).

▼ See BDAG 670 s.v. νεωκόρος. The city is described as the “warden” or “guardian” of the goddess and her temple.

▼ 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.

▼ Or “from the sky” (the same Greek word means both “heaven” and “sky”).

▼ 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.

▼ Grk “these things.”

▼ The genitive absolute construction with the participle ὄντων (ontōn) 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.”

▼ Grk “it is necessary that you be quiet.”

▼ 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.

▼ Or perhaps, “desecrators of temples.”

▼ 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.

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

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

▼ The word “there” is not in the Greek text but is implied. The official’s request is that the legal system be respected.

▼ Or “anything more than this.”

▼ Or “resolved.”

▼ 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.

▼ Grk “For indeed.” The ascensive force of καί (kai) would be awkward to translate here.

▼ 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.

▼ 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.

▼ Or “commotion.” BDAG 979 s.v. συστροφή 1 gives the meaning “a tumultuous gathering of people, disorderly/seditious gathering or commotion…Ac 19:40.”

▼ 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.

▼ Grk “And saying.” The participle εἰπών (eipōn) has been translated as a finite verb due to requirements of contemporary English style.

▼ Grk “these things.”

▼ Verse 41 in the English text is included as part of verse 40 in the standard critical editions of the Greek NT.