Net English TranslationActs 13 =
The Church at Antioch Commissions Barnabas and Saul
13

1 Now there were these prophets and teachers in the church at Antioch:1 Barnabas, Simeon called Niger,2 Lucius the Cyrenian,3 Manaen (a close friend of Herod4 the tetrarch5 from childhood6) and Saul. 2 While they were serving7 the Lord and fasting, the Holy Spirit said, “Set apart8 for me Barnabas and Saul for the work to which I have called them.” 3 Then, after they had fasted9 and10 prayed and placed their hands11 on them, they sent them off.

Paul and Barnabas Preach in Cyprus

4 So Barnabas and Saul,12 sent out by the Holy Spirit, went down to Seleucia,13 and from there they sailed to Cyprus.14 5 When15 they arrived16 in Salamis,17 they began to proclaim18 the word of God in the Jewish synagogues.19 (Now they also had John20 as their assistant.)21 6 When they had crossed over22 the whole island as far as Paphos,23 they found a magician, a Jewish false prophet named Bar-Jesus,24 7 who was with the proconsul25 Sergius Paulus, an intelligent man. The proconsul26 summoned27 Barnabas and Saul and wanted to hear28 the word of God. 8 But the magician Elymas29 (for that is the way his name is translated)30 opposed them, trying to turn the proconsul31 away from the faith. 9 But Saul (also known as Paul),32 filled with the Holy Spirit,33 stared straight34 at him 10 and said, “You who are full of all deceit and all wrongdoing,35 you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord?36 11 Now37 look, the hand of the Lord is against38 you, and you will be blind, unable to see the sun for a time!” Immediately mistiness39 and darkness came over40 him, and he went around seeking people41 to lead him by the hand. 12 Then when the proconsul42 saw what had happened, he believed,43 because he was greatly astounded44 at the teaching about45 the Lord.

Paul and Barnabas at Pisidian Antioch

13 Then Paul and his companions put out to sea46 from Paphos47 and came to Perga48 in Pamphylia,49 but John50 left them and returned to Jerusalem.51 14 Moving on from52 Perga,53 they arrived at Pisidian Antioch,54 and on the Sabbath day they went into55 the synagogue56 and sat down. 15 After the reading from the law and the prophets,57 the leaders of the synagogue58 sent them a message,59 saying, “Brothers,60 if you have any message61 of exhortation62 for the people, speak it.”63 16 So Paul stood up,64 gestured65 with his hand and said,

“Men of Israel,66 and you Gentiles who fear God,67 listen: 17 The God of this people Israel68 chose our ancestors69 and made the people great70 during their stay as foreigners71 in the country72 of Egypt, and with uplifted arm73 he led them out of it. 18 For74 a period of about forty years he put up with75 them in the wilderness.76 19 After77 he had destroyed78 seven nations79 in the land of Canaan, he gave his people their land as an inheritance.80 20 All this took81 about four hundred fifty years. After this82 he gave them judges until the time of83 Samuel the prophet. 21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled84 forty years. 22 After removing him, God85 raised up86 David their king. He testified about him:87 ‘I have found David88 the son of Jesse to be a man after my heart,89 who will accomplish everything I want him to do.’90 23 From the descendants91 of this man92 God brought to Israel a Savior, Jesus, just as he promised.93 24 Before94 Jesus95 arrived, John96 had proclaimed a baptism for repentance97 to all the people of Israel. 25 But while John was completing his mission,98 he said repeatedly,99 ‘What do you think I am? I am not he. But look, one is coming after me. I am not worthy to untie the sandals on his feet!’100 26 Brothers,101 descendants102 of Abraham’s family,103 and those Gentiles among you who fear God,104 the message105 of this salvation has been sent to us. 27 For the people who live in Jerusalem and their rulers did not recognize106 him,107 and they fulfilled the sayings108 of the prophets that are read every Sabbath by condemning109 him.110 28 Though111 they found112 no basis113 for a death sentence,114 they asked Pilate to have him executed. 29 When they had accomplished115 everything that was written116 about him, they took him down117 from the cross118 and placed him119 in a tomb. 30 But God raised120 him from the dead, 31 and121 for many days he appeared to those who had accompanied122 him from Galilee to Jerusalem. These123 are now his witnesses to the people. 32 And we proclaim to you the good news about the promise to our ancestors,124 33 that this promise125 God has fulfilled to us, their children, by raising126 Jesus, as also it is written in the second psalm, ‘You are my Son;127 today I have fathered you.’128 34 But regarding the fact that he has raised Jesus129 from the dead, never130 again to be131 in a state of decay, God132 has spoken in this way: ‘I will give you133 the holy and trustworthy promises134 made to David.’135 35 Therefore he also says in another psalm,136 ‘You will not permit your Holy One137 to experience138 decay.’139 36 For David, after he had served140 God’s purpose in his own generation, died,141 was buried with his ancestors,142 and experienced143 decay, 37 but the one144 whom God raised up did not experience145 decay. 38 Therefore let it be known to you, brothers, that through this one146 forgiveness of sins is proclaimed to you, 39 and by this one147 everyone who believes is justified148 from everything from which the law of Moses could not justify149 you.150 40 Watch out,151 then, that what is spoken about by152 the prophets does not happen to you:

41 ‘Look, you scoffers; be amazed and perish!153

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’”154

42 As Paul and Barnabas155 were going out,156 the people157 were urging158 them to speak about these things159 on the next Sabbath. 43 When the meeting of the synagogue160 had broken up,161 many of the Jews and God-fearing proselytes162 followed Paul and Barnabas, who were speaking with them and were persuading163 them164 to continue165 in the grace of God.

44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord.166 45 But when the Jews saw the crowds, they were filled with jealousy,167 and they began to contradict168 what Paul was saying169 by reviling him.170 46 Both Paul and Barnabas replied courageously,171 “It was necessary to speak the word of God172 to you first. Since you reject it and do not consider yourselves worthy173 of eternal life, we174 are turning to the Gentiles.175 47 For this176 is what the Lord has commanded us: ‘I have appointed177 you to be a light178 for the Gentiles, to bring salvation179 to the ends of the earth.’”180 48 When the Gentiles heard this, they began to rejoice181 and praise182 the word of the Lord, and all who had been appointed for eternal life183 believed. 49 So the word of the Lord was spreading184 through the entire region. 50 But the Jews incited185 the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out186 of their region. 51 So after they shook187 the dust off their feet188 in protest against them, they went to Iconium.189 52 And the disciples were filled with joy190 and with the Holy Spirit.

113:1sn Antioch was a city in Syria (not Antioch in Pisidia).map For location see JP1-F2; JP2-F2; JP3-F2; JP4-F2. 213:1sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.” 313:1sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt. 413:1sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels. 513:1tn Or “the governor.”sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage. 613:1tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.” 713:2tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here. 813:2tn Or “Appoint.” 913:3tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23. 1013:3tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here. 1113:3sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand. 1213:4tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity. 1313:4sn Seleucia was the port city of Antioch in Syria. 1413:4sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor. 1513:5tn 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. 1613:5tn The participle γενόμενοι (genomenoi) is taken temporally. 1713:5sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism. 1813:5tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect. 1913:5sn See the note on synagogue in 6:9. 2013:5sn John refers here to John Mark (see Acts 12:25). 2113:5tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.sn This is a parenthetical note by the author. 2213:6tn Or “had passed through,” “had traveled through.” 2313:6sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul. 2413:6sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here. 2513:7sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate. 2613:7tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity. 2713:7tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style. 2813:7sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader. 2913:8tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was. 3013:8sn A parenthetical note by the author. 3113:8sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate. 3213:9sn A parenthetical note by the author. 3313:9sn This qualifying clause in the narrative indicates who represented God in the dispute. 3413:9tn Or “gazed intently.” 3513:10tn Or “unscrupulousness.” 3613:10sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God. 3713:11tn Grk “And now.” 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. 3813:11tn Grk “upon,” but in a negative sense. 3913:11sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11. 4013:11tn Grk “fell on.” 4113:11tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.” 4213:12sn See the note on proconsul in v. 8. 4313:12sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47). 4413:12tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219. 4513:12tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive). 4613:13tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.” 4713:13sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6. 4813:13sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km). 4913:13sn Pamphylia was a province in the southern part of Asia Minor. 5013:13sn That is, John Mark. 5113:13sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4. 5213:14tn Or “Passing by.” 5313:14sn Perga was a city in Pamphylia near the southern coast of Asia Minor. 5413:14tn Or “at Antioch in Pisidia.”sn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.map For location see JP1-E2; JP2-E2; JP3-E2; JP4-E2. 5513:14tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style. 5613:14sn See the note on synagogue in 6:9. 5713:15sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures. 5813:15tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea. 5913:15tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader. 6013:15tn Grk “Men brothers,” but this is both awkward and unnecessary in English. 6113:15tn Or “word.” 6213:15tn Or “encouragement.” 6313:15tn Or “give it.” 6413:16tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance. 6513:16tn Or “motioned.” 6613:16tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there. 6713:16tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. 6813:17tn Or “people of Israel.” 6913:17tn Or “forefathers”; Grk “fathers.”sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David. 7013:17tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2. 7113:17tn Or “as resident aliens.” 7213:17tn Or “land.” 7313:17sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12. 7413:18tn Grk “And for.” 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. 7513:18tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34). 7613:18tn Or “desert.” 7713:19tn 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. 7813:19tn The participle καθελών (kaqelwn) is taken temporally. 7913:19sn Seven nations. See Deut 7:1. 8013:19tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land. 8113:20tn The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61). 8213:20tn Grk “And after these things.” 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. 8313:20tn The words “the time of” are not in the Greek text, but are implied. 8413:21tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378). 8513:22tn Grk “he”; the referent (God) has been specified in the translation for clarity. 8613:22sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection. 8713:22tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”). 8813:22sn A quotation from Ps 89:20. 8913:22sn A quotation from 1 Sam 13:14. 9013:22tn Or “who will perform all my will,” “who will carry out all my wishes.” 9113:23tn Or “From the offspring”; Grk “From the seed.”sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29. 9213:23sn The phrase this man is in emphatic position in the Greek text. 9313:23tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus. 9413:24tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point. 9513:24tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause. 9613:24sn John refers here to John the Baptist. 9713:24tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose. 9813:25tn Or “task.” 9913:25tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions. 10013:25tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here. 10113:26tn Grk “Men brothers,” but this is both awkward and unnecessary in English. 10213:26tn Grk “sons” 10313:26tn Or “race.” 10413:26tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise. 10513:26tn Grk “word.” 10613:27tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28. 10713:27tn Grk “this one.” 10813:27tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue. 10913:27tn The participle κρίναντες (krinante") is instrumental here. 11013:27tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader. 11113:28tn Grk “And though.” 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. 11213:28tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle. 11313:28sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25. 11413:28tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated. 11513:29tn Or “carried out.” 11613:29sn That is, everything that was written in OT scripture. 11713:29tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style. 11813:29tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39. 11913:29tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader. 12013:30sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here. 12113:31tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style. 12213:31sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24. 12313:31tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another. 12413:32tn Or “to our forefathers”; Grk “the fathers.” 12513:33tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7). 12613:33tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22). 12713:33sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be. 12813:33tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”sn A quotation from Ps 2:7. 12913:34tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity. 13013:34tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead. 13113:34tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24. 13213:34tn Grk “he”; the referent (God) has been specified in the translation for clarity. 13313:34tn The pronoun “you” is plural here. The promises of David are offered to the people. 13413:34tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God. 13513:34sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well. 13613:35tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied. 13713:35tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people. 13813:35tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.” 13913:35sn A quotation from Ps 16:10. 14013:36tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally. 14113:36tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer. 14213:36tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom). 14313:36tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise. 14413:37sn The one whom God raised up refers to Jesus. 14513:37tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.” 14613:38tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come. 14713:39sn This one refers here to Jesus. 14813:39tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation. 14913:39tn Or “could not free.” 15013:39tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation. 15113:40sn The speech closes with a warning, “Watch out,” that also stresses culpability. 15213:40tn Or “in.” 15313:41tn Or “and die!” 15413:41sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel. 15513:42tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity. 15613:42tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally. 15713:42tn Grk “they”; the referent (the people) has been specified in the translation for clarity. 15813:42tn Or “begging,” “inviting.” 15913:42tn Or “matters.” 16013:43sn See the note on synagogue in 6:9. 16113:43tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.” 16213:43tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith. 16313:43tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b. 16413:43tn Grk “who, as they were speaking with them, were persuading them.” 16513:43tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John. 16613:44tc Most mss (B* C E Ψ Ï sy bo) read θεοῦ (qeou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some important early witnesses (Ì74 א A B2 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.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 vv. 48 and 49; Acts 8:25; 15:35, 36; 16:32; 19:10, 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. 16713:45sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5. 16813:45tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said. 16913:45tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation. 17013:45tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here. 17113:46tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28. 17213:46tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation. 17313:46tn Or “and consider yourselves unworthy.” 17413:46tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English. 17513:46sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise. 17613:47tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2. 17713:47tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”). 17813:47sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah. 17913:47tn Grk “that you should be for salvation,” but more simply “to bring salvation.” 18013:47sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.) 18113:48tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects. 18213:48tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it. 18313:48sn Note the contrast to v. 46 in regard to eternal life. 18413:49tn BDAG 239 s.v. διαφέρω 1 has “spread” for διαφέρετο (diafereto) in connection with a teaching. This is the first summary since Acts 9:31. 18513:50tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω. 18613:50tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45). 18713:51tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”). 18813:51sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God. 18913:51sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia. 19013:52sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.
=