Acts 19:18

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An Exegetical Analysis of ἤρχοντο in Acts 19:18

This exegetical study of An Exegetical Analysis of ἤρχοντο in Acts 19:18 is based on a b-greek discussion from March 2nd, 2014.

The initial inquiry centers on the verb ἤρχοντο in Acts 19:18, questioning whether it derives from ἔρχομαι (“to come”) or ἄρχομαι (“to begin”). While some lexical software identifies it as a form of ἔρχομαι, the possibility of it being an imperfect form of ἄρχομαι followed by a complementary participle is explored, given that ἄρχομαι typically governs an infinitive but can also take a participle.

The central exegetical issue revolves around the precise nuance conveyed by ἤρχοντο in its context: does it describe a continuous action of individuals coming to confess their deeds, or does it signify the beginning of their confession? This distinction impacts the vividness and sequence of events, particularly how it relates to the subsequent actions of bringing and burning magical books (v. 19). The grammatical construction of an imperfect verb followed by a present participle further complicates the interpretation, prompting a deeper examination of Koine Greek usage, particularly in Lukan writing.

Πολλοί τε τῶν πεπιστευκότων ἤρχοντο ἐξομολογούμενοι καὶ ἀναγγέλλοντες τὰς πράξεις αὐτῶν. 19 ἱκανοὶ δὲ τῶν τὰ περίεργα πραξάντων συνενέγκαντες τὰς βίβλους κατέκαιον ἐνώπιον πάντων, καὶ συνεψήφισαν τὰς τιμὰς αὐτῶν καὶ εὗρον ἀργυρίου μυριάδας πέντε. 20 Οὕτως κατὰ κράτος τοῦ κυρίου ὁ λόγος ηὔξανεν καὶ ἴσχυεν.

Nestle 1904 (Novum Testamentum Graece, ed. E. Nestle et al.)

Key differences with SBLGNT (2010):

• No significant textual differences were observed between the Nestle 1904 edition and the SBL Greek New Testament (2010) for Acts 19:18-20.

Textual Criticism (NA28)

The critical apparatus of the Nestle-Aland 28th edition (NA28) indicates no textual variants for ἤρχοντο in Acts 19:18. This consensus among manuscripts suggests a stable transmission of the word, thus ruling out scribal variation as a factor in its interpretation. The broader passage (Acts 19:18-20) also presents minimal variation, reinforcing the integrity of the received text for this pericope.

Lexical Notes

The ambiguity of ἤρχοντο stems from its identical form in the imperfect middle/passive of ἄρχομαι (“to begin”) and the imperfect active of ἔρχομαι (“to come”).

• ἄρχομαι (BDAG, s.v.): To begin, start, undertake. In the LXX and New Testament, it frequently takes a complementary infinitive (e.g., Matt 4:17, 11:20). However, as noted in LSJ and other lexicons, it can also be followed by a complementary participle, as seen in classical Greek (e.g., Thucydides 1.107; Xenophon, Cyr. 8.7.26). The imperfect form here, ἤρχοντο, could imply a repeated or sustained beginning, or simply the initiation of an action. Kittel (TDNT, s.v. ἄρχω) emphasizes the idea of inauguration or taking the lead, often with a durative aspect when in the imperfect. Its usage with a participle like ἐξομολογούμενοι (“confessing”) would suggest “they began confessing” or “they were beginning to confess.”
• ἔρχομαι (BDAG, s.v.): To come, go. This verb denotes movement towards a specific place or person. The imperfect form ἤρχοντο would indicate an ongoing process of coming. With the participle ἐξομολογούμενοι, it would mean “they kept coming, confessing” or “they were coming and confessing.” Kittel (TDNT, s.v. ἔρχομαι) highlights the theological significance of movement, particularly in the context of divine or salvific acts. The absence of an explicit destination (e.g., πρός or εἰς) is unusual for ἔρχομαι but not impossible, as the context of confession might imply coming to the apostles or to public acknowledgment. The subsequent verse’s mention of people “bringing together” (συνενέγκαντες) their books to be burned “before everyone” (ἐνώπιον πάντων) could imply a gathering, lending some support to the idea of physical movement.

Translation Variants: Grammatical and Rhetorical Analysis

The two primary interpretations of ἤρχοντο in Acts 19:18—whether derived from ἔρχομαι (“to come”) or ἄρχομαι (“to begin”)—present distinct grammatical structures and rhetorical emphases.

• Interpretation 1: ἤρχοντο from ἔρχομαι (“they were coming”)
  • Grammatical Analysis: Under this interpretation, ἤρχοντο is an imperfect active indicative, 3rd person plural, of ἔρχομαι. The present middle/passive participle ἐξομολογούμενοι (“confessing”) functions as an accompanying participle, describing the manner or action concurrent with their coming. The imperfect tense of ἔρχομαι emphasizes the continuous, iterative, or durative aspect of their movement. They were repeatedly or continually coming.
  • Rhetorical Analysis: This rendering paints a vivid picture of a steady stream of new believers physically approaching a central point, publicly confessing their former magical practices. The cumulative effect of many people arriving and confessing underscores the significant impact of the Gospel in Ephesus, reminiscent of a public demonstration or gathering. The subsequent action of “bringing together” (συνενέγκαντες, v. 19) their books to be burned “before everyone” (ἐνώπιον πάντων) naturally aligns with this interpretation, as it implies a public assembly or convergence. The perceived grammatical “oddness” of ἔρχομαι without an explicit preposition (e.g., πρός or εἰς) is noteworthy, though not prohibitive, as the context of confession implies a public sphere of acknowledgment.
• Interpretation 2: ἤρχοντο from ἄρχομαι (“they began”)
  • Grammatical Analysis: Here, ἤρχοντο is an imperfect middle/passive indicative, 3rd person plural, of ἄρχομαι. The participle ἐξομολογούμενοι serves as a complementary participle, completing the meaning of “to begin.” While ἄρχομαι most commonly takes an infinitive in the New Testament, its use with a participle is attested in both classical and Koine Greek, as noted in the LSJ entry cited in the discussion. The imperfect tense of ἄρχομαι could signify the commencement of a new, ongoing pattern of behavior, or, as some interlocutors suggest, a repeated or sustained “beginning,” which might be perceived as rhetorically awkward (“they kept on beginning”). However, it can also simply function to indicate the initiation of an action that continued for some time.
  • Rhetorical Analysis: This interpretation emphasizes the initiation of a new phase in the believers’ lives—a decisive break from their past magical practices marked by public confession. It highlights the moment of turning or conversion, rather than primarily their physical movement. While the imperfect ἄρχομαι can sometimes be redundant in Koine, it might here stress the process of beginning their confession, suggesting a new, developing practice. The comparison with Thucydides 1.25.4 (“ὅτε ἤρχοντο πολεμεῖν” – “when they began to fight” or “were just starting hostilities”) provides a strong parallel for the imperfect of ἄρχομαι with a participle, supporting its grammatical viability despite potential rhetorical “oddness” in English translation.

Considering the context, the mention of “bringing together” books in v. 19 leans towards an interpretation that involves physical movement, making the ἔρχομαι reading highly plausible. However, Luke’s narrative style often emphasizes significant turning points and transformations, which the ἄρχομαι reading could also convey. The lack of a clear textual variant for ἤρχοντο means the ambiguity resides solely in lexical and grammatical interpretation.

Conclusions and Translation Suggestions

Based on the lexical evidence and grammatical analysis, both interpretations of ἤρχοντο in Acts 19:18 possess a degree of plausibility. However, the contextual cues within the broader pericope, particularly the mention of “bringing together” (συνενέγκαντες) the books in verse 19 and burning them “before everyone” (ἐνώπιον πάντων), strongly suggest a physical gathering or movement. This makes the interpretation of ἤρχοντο as deriving from ἔρχομαι (“to come”) more coherent with the unfolding narrative of public confession and renunciation of magical practices.

While ἄρχομαι followed by a participle is grammatically attested, the imperfect “they kept on beginning” can be rhetorically less forceful in English compared to the dynamic image of people “coming” to confess. Luke’s vivid descriptions often imply active participation and public demonstration, which the “coming” interpretation better supports.

1. Many of those who had believed were coming, openly confessing and reporting their practices.
   This translation emphasizes the ongoing, public nature of their physical approach and concurrent confession, aligning with the imagery of a gathering.
2. Many of those who had believed came forward, confessing publicly and disclosing their deeds.
   This option conveys a completed action of coming, with a strong emphasis on the public aspect of their confession, perhaps less on the continuous flow but more on the act itself.
3. Many of those who had believed began to confess and disclose their former practices.
   This translation adopts the “began” interpretation, highlighting the initiation of a new pattern of behavior, though it less directly implies physical movement or a gathering.

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