13:1 Now there were these prophets and teachers in the church at Antioch: 7 Barnabas, Simeon called Niger, 8 Lucius the Cyrenian, 9 Manaen (a close friend of Herod 10 the tetrarch 11 from childhood 12 ) and Saul. 13:2 While they were serving 13 the Lord and fasting, the Holy Spirit said, “Set apart 14 for me Barnabas and Saul for the work to which I have called them.”
15:36 After some days Paul said to Barnabas, “Let’s return 20 and visit the brothers in every town where we proclaimed the word of the Lord 21 to see how they are doing.” 22 15:37 Barnabas wanted to bring John called Mark along with them too,
1 sn This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11.
2 tn Grk “Word.”
3 tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.
4 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
5 tc ‡ Most
6 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.
7 sn Antioch was a city in Syria (not Antioch in Pisidia).
8 sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”
9 sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.
10 sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4
11 tn Or “the governor.”
12 tn 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.”
13 tn 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.
14 tn Or “Appoint.”
15 tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.
16 tn 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).
17 tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.
18 sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
19 sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).
20 tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.
21 tn See the note on the phrase “word of the Lord” in v. 35.
22 tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.