Acts 12:25--16:5

12:25 So Barnabas and Saul returned to ¹  Jerusalem ²  when they had completed ³  their mission, ⁴  bringing along with them John Mark. ⁵ 

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ⁶  Barnabas, Simeon called Niger, ⁷  Lucius the Cyrenian, ⁸  Manaen (a close friend of Herod ⁹  the tetrarch ¹⁰  from childhood ¹¹ ) and Saul. 13:2 While they were serving ¹²  the Lord and fasting, the Holy Spirit said, “Set apart ¹³  for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted ¹⁴  and ¹⁵  prayed and placed their hands ¹⁶  on them, they sent them off.

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ¹⁷  sent out by the Holy Spirit, went down to Seleucia, ¹⁸  and from there they sailed to Cyprus. ¹⁹  13:5 When ²⁰  they arrived ²¹  in Salamis, ²²  they began to proclaim ²³  the word of God in the Jewish synagogues. ²⁴  (Now they also had John ²⁵  as their assistant.) ²⁶  13:6 When they had crossed over ²⁷  the whole island as far as Paphos, ²⁸  they found a magician, a Jewish false prophet named Bar-Jesus, ²⁹  13:7 who was with the proconsul ³⁰  Sergius Paulus, an intelligent man. The proconsul ³¹  summoned ³²  Barnabas and Saul and wanted to hear ³³  the word of God. 13:8 But the magician Elymas ³⁴  (for that is the way his name is translated) ³⁵  opposed them, trying to turn the proconsul ³⁶  away from the faith. 13:9 But Saul (also known as Paul), ³⁷  filled with the Holy Spirit, ³⁸  stared straight ³⁹  at him 13:10 and said, “You who are full of all deceit and all wrongdoing, ⁴⁰  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ⁴¹  13:11 Now ⁴²  look, the hand of the Lord is against ⁴³  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ⁴⁴  and darkness came over ⁴⁵  him, and he went around seeking people ⁴⁶  to lead him by the hand. 13:12 Then when the proconsul ⁴⁷  saw what had happened, he believed, ⁴⁸  because he was greatly astounded ⁴⁹  at the teaching about ⁵⁰  the Lord.

Paul and Barnabas at Pisidian Antioch

13:13 Then Paul and his companions put out to sea ⁵¹  from Paphos ⁵²  and came to Perga ⁵³  in Pamphylia, ⁵⁴  but John ⁵⁵  left them and returned to Jerusalem. ⁵⁶  13:14 Moving on from ⁵⁷  Perga, ⁵⁸  they arrived at Pisidian Antioch, ⁵⁹  and on the Sabbath day they went into ⁶⁰  the synagogue ⁶¹  and sat down. 13:15 After the reading from the law and the prophets, ⁶²  the leaders of the synagogue ⁶³  sent them a message, ⁶⁴  saying, “Brothers, ⁶⁵  if you have any message ⁶⁶  of exhortation ⁶⁷  for the people, speak it.” ⁶⁸  13:16 So Paul stood up, ⁶⁹  gestured ⁷⁰  with his hand and said,

“Men of Israel, ⁷¹  and you Gentiles who fear God, ⁷²  listen: 13:17 The God of this people Israel ⁷³  chose our ancestors ⁷⁴  and made the people great ⁷⁵  during their stay as foreigners ⁷⁶  in the country ⁷⁷  of Egypt, and with uplifted arm ⁷⁸  he led them out of it. 13:18 For ⁷⁹  a period of about forty years he put up with ⁸⁰  them in the wilderness. ⁸¹  13:19 After ⁸²  he had destroyed ⁸³  seven nations ⁸⁴  in the land of Canaan, he gave his people their land as an inheritance. ⁸⁵  13:20 All this took ⁸⁶  about four hundred fifty years. After this ⁸⁷  he gave them judges until the time of ⁸⁸  Samuel the prophet. 13:21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled ⁸⁹  forty years. 13:22 After removing him, God ⁹⁰  raised up ⁹¹  David their king. He testified about him: ⁹²  ‘I have found David ⁹³  the son of Jesse to be a man after my heart, ⁹⁴  who will accomplish everything I want him to do.’ ⁹⁵  13:23 From the descendants ⁹⁶  of this man ⁹⁷  God brought to Israel a Savior, Jesus, just as he promised. ⁹⁸  13:24 Before ⁹⁹  Jesus ¹⁰⁰  arrived, John ¹⁰¹  had proclaimed a baptism for repentance ¹⁰²  to all the people of Israel. 13:25 But while John was completing his mission, ¹⁰³  he said repeatedly, ¹⁰⁴  ‘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!’ ¹⁰⁵  13:26 Brothers, ¹⁰⁶  descendants ¹⁰⁷  of Abraham’s family, ¹⁰⁸  and those Gentiles among you who fear God, ¹⁰⁹  the message ¹¹⁰  of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize ¹¹¹  him, ¹¹²  and they fulfilled the sayings ¹¹³  of the prophets that are read every Sabbath by condemning ¹¹⁴  him. ¹¹⁵  13:28 Though ¹¹⁶  they found ¹¹⁷  no basis ¹¹⁸  for a death sentence, ¹¹⁹  they asked Pilate to have him executed. 13:29 When they had accomplished ¹²⁰  everything that was written ¹²¹  about him, they took him down ¹²²  from the cross ¹²³  and placed him ¹²⁴  in a tomb. 13:30 But God raised ¹²⁵  him from the dead, 13:31 and ¹²⁶  for many days he appeared to those who had accompanied ¹²⁷  him from Galilee to Jerusalem. These ¹²⁸  are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, ¹²⁹  13:33 that this promise ¹³⁰  God has fulfilled to us, their children, by raising ¹³¹  Jesus, as also it is written in the second psalm, ‘You are my Son; ¹³²  today I have fathered you.’ ¹³³  13:34 But regarding the fact that he has raised Jesus ¹³⁴  from the dead, never ¹³⁵  again to be ¹³⁶  in a state of decay, God ¹³⁷  has spoken in this way: ‘I will give you ¹³⁸  the holy and trustworthy promises ¹³⁹  made to David.’ ¹⁴⁰  13:35 Therefore he also says in another psalm, ¹⁴¹  ‘You will not permit your Holy One ¹⁴²  to experience ¹⁴³  decay.’ ¹⁴⁴  13:36 For David, after he had served ¹⁴⁵  God’s purpose in his own generation, died, ¹⁴⁶  was buried with his ancestors, ¹⁴⁷  and experienced ¹⁴⁸  decay, 13:37 but the one ¹⁴⁹  whom God raised up did not experience ¹⁵⁰  decay. 13:38 Therefore let it be known to you, brothers, that through this one ¹⁵¹  forgiveness of sins is proclaimed to you, 13:39 and by this one ¹⁵²  everyone who believes is justified ¹⁵³  from everything from which the law of Moses could not justify ¹⁵⁴  you. ¹⁵⁵  13:40 Watch out, ¹⁵⁶  then, that what is spoken about by ¹⁵⁷  the prophets does not happen to you:

13:41 ‘Look, you scoffers; be amazed and perish! ¹⁵⁸ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ¹⁵⁹ 

13:42 As Paul and Barnabas ¹⁶⁰  were going out, ¹⁶¹  the people ¹⁶²  were urging ¹⁶³  them to speak about these things ¹⁶⁴  on the next Sabbath. 13:43 When the meeting of the synagogue ¹⁶⁵  had broken up, ¹⁶⁶  many of the Jews and God-fearing proselytes ¹⁶⁷  followed Paul and Barnabas, who were speaking with them and were persuading ¹⁶⁸  them ¹⁶⁹  to continue ¹⁷⁰  in the grace of God.

13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. ¹⁷¹  13:45 But when the Jews saw the crowds, they were filled with jealousy, ¹⁷²  and they began to contradict ¹⁷³  what Paul was saying ¹⁷⁴  by reviling him. ¹⁷⁵  13:46 Both Paul and Barnabas replied courageously, ¹⁷⁶  “It was necessary to speak the word of God ¹⁷⁷  to you first. Since you reject it and do not consider yourselves worthy ¹⁷⁸  of eternal life, we ¹⁷⁹  are turning to the Gentiles. ¹⁸⁰  13:47 For this ¹⁸¹  is what the Lord has commanded us: ‘I have appointed ¹⁸²  you to be a light ¹⁸³  for the Gentiles, to bring salvation ¹⁸⁴  to the ends of the earth.’” ¹⁸⁵  13:48 When the Gentiles heard this, they began to rejoice ¹⁸⁶  and praise ¹⁸⁷  the word of the Lord, and all who had been appointed for eternal life ¹⁸⁸  believed. 13:49 So the word of the Lord was spreading ¹⁸⁹  through the entire region. 13:50 But the Jews incited ¹⁹⁰  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 out ¹⁹¹  of their region. 13:51 So after they shook ¹⁹²  the dust off their feet ¹⁹³  in protest against them, they went to Iconium. ¹⁹⁴  13:52 And the disciples were filled with joy ¹⁹⁵  and with the Holy Spirit.

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ¹⁹⁶  when Paul and Barnabas ¹⁹⁷  went into the Jewish synagogue ¹⁹⁸  and spoke in such a way that a large group ¹⁹⁹  of both Jews and Greeks believed. 14:2 But the Jews who refused to believe ²⁰⁰  stirred up the Gentiles and poisoned their minds ²⁰¹  against the brothers. 14:3 So they stayed there ²⁰²  for a considerable time, speaking out courageously for the Lord, who testified ²⁰³  to the message ²⁰⁴  of his grace, granting miraculous signs ²⁰⁵  and wonders to be performed through their hands. 14:4 But the population ²⁰⁶  of the city was divided; some ²⁰⁷  sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made ²⁰⁸  an attempt to mistreat ²⁰⁹  them and stone them, ²¹⁰  14:6 Paul and Barnabas ²¹¹  learned about it ²¹²  and fled to the Lycaonian cities of Lystra ²¹³  and Derbe ²¹⁴  and the surrounding region. 14:7 There ²¹⁵  they continued to proclaim ²¹⁶  the good news.

Paul and Barnabas at Lystra

14:8 In ²¹⁷  Lystra ²¹⁸  sat a man who could not use his feet, ²¹⁹  lame from birth, ²²⁰  who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul ²²¹  stared ²²²  intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” ²²³  And the man ²²⁴  leaped up and began walking. ²²⁵  14:11 So when the crowds saw what Paul had done, they shouted ²²⁶  in the Lycaonian language, ²²⁷  “The gods have come down to us in human form!” ²²⁸  14:12 They began to call ²²⁹  Barnabas Zeus ²³⁰  and Paul Hermes, ²³¹  because he was the chief speaker. 14:13 The priest of the temple ²³²  of Zeus, ²³³  located just outside the city, brought bulls ²³⁴  and garlands ²³⁵  to the city gates; he and the crowds wanted to offer sacrifices to them. ²³⁶  14:14 But when the apostles ²³⁷  Barnabas and Paul heard about ²³⁸  it, they tore ²³⁹  their clothes and rushed out ²⁴⁰  into the crowd, shouting, ²⁴¹  14:15 “Men, why are you doing these things? We too are men, with human natures ²⁴²  just like you! We are proclaiming the good news to you, so that you should turn ²⁴³  from these worthless ²⁴⁴  things to the living God, who made the heaven, the earth, ²⁴⁵  the sea, and everything that is in them. 14:16 In ²⁴⁶  past ²⁴⁷  generations he allowed all the nations ²⁴⁸  to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, ²⁴⁹  by giving you rain from heaven ²⁵⁰  and fruitful seasons, satisfying you ²⁵¹  with food and your hearts with joy.” ²⁵²  14:18 Even by saying ²⁵³  these things, they scarcely persuaded ²⁵⁴  the crowds not to offer sacrifice to them.

14:19 But Jews came from Antioch ²⁵⁵  and Iconium, ²⁵⁶  and after winning ²⁵⁷  the crowds over, they stoned ²⁵⁸  Paul and dragged him out of the city, presuming him to be dead. 14:20 But after the disciples had surrounded him, he got up and went back ²⁵⁹  into the city. On ²⁶⁰  the next day he left with Barnabas for Derbe. ²⁶¹ 

Paul and Barnabas Return to Antioch in Syria

14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, ²⁶²  to Iconium, ²⁶³  and to Antioch. ²⁶⁴  14:22 They strengthened ²⁶⁵  the souls of the disciples and encouraged them to continue ²⁶⁶  in the faith, saying, “We must enter the kingdom ²⁶⁷  of God through many persecutions.” ²⁶⁸  14:23 When they had appointed elders ²⁶⁹  for them in the various churches, ²⁷⁰  with prayer and fasting ²⁷¹  they entrusted them to the protection ²⁷²  of the Lord in whom they had believed. 14:24 Then they passed through ²⁷³  Pisidia and came into Pamphylia, ²⁷⁴  14:25 and when they had spoken the word ²⁷⁵  in Perga, ²⁷⁶  they went down to Attalia. ²⁷⁷  14:26 From there they sailed back to Antioch, ²⁷⁸  where they had been commended ²⁷⁹  to the grace of God for the work they had now completed. ²⁸⁰  14:27 When they arrived and gathered the church together, they reported ²⁸¹  all the things God ²⁸²  had done with them, and that he had opened a door ²⁸³  of faith for the Gentiles. 14:28 So they spent ²⁸⁴  considerable ²⁸⁵  time with the disciples.

The Jerusalem Council

15:1 Now some men came down from Judea ²⁸⁶  and began to teach the brothers, “Unless you are circumcised ²⁸⁷  according to the custom of Moses, you cannot be saved.” 15:2 When Paul and Barnabas had a major argument and debate ²⁸⁸  with them, the church ²⁸⁹  appointed Paul and Barnabas and some others from among them to go up to meet with ²⁹⁰  the apostles and elders in Jerusalem ²⁹¹  about this point of disagreement. ²⁹²  15:3 So they were sent on their way by the church, and as they passed through both Phoenicia ²⁹³  and Samaria, they were relating at length ²⁹⁴  the conversion of the Gentiles and bringing great joy ²⁹⁵  to all the brothers. 15:4 When they arrived in Jerusalem, they were received ²⁹⁶  by the church and the apostles and the elders, and they reported ²⁹⁷  all the things God had done with them. ²⁹⁸  15:5 But some from the religious party of the Pharisees ²⁹⁹  who had believed stood up and said, “It is necessary ³⁰⁰  to circumcise the Gentiles ³⁰¹  and to order them to observe ³⁰²  the law of Moses.”

15:6 Both the apostles and the elders met together to deliberate ³⁰³  about this matter. 15:7 After there had been much debate, ³⁰⁴  Peter stood up and said to them, “Brothers, you know that some time ago ³⁰⁵  God chose ³⁰⁶  me to preach to the Gentiles so they would hear the message ³⁰⁷  of the gospel ³⁰⁸  and believe. ³⁰⁹  15:8 And God, who knows the heart, ³¹⁰  has testified ³¹¹  to them by giving them the Holy Spirit just as he did to us, ³¹²  15:9 and he made no distinction ³¹³  between them and us, cleansing ³¹⁴  their hearts by faith. 15:10 So now why are you putting God to the test ³¹⁵  by placing on the neck of the disciples a yoke ³¹⁶  that neither our ancestors ³¹⁷  nor we have been able to bear? 15:11 On the contrary, we believe that we are saved through ³¹⁸  the grace of the Lord Jesus, in the same way as they are.” ³¹⁹ 

15:12 The whole group kept quiet ³²⁰  and listened to Barnabas and Paul while they explained all the miraculous signs ³²¹  and wonders God had done among the Gentiles through them. 15:13 After they stopped speaking, ³²²  James replied, ³²³  “Brothers, listen to me. 15:14 Simeon ³²⁴  has explained ³²⁵  how God first concerned himself ³²⁶  to select ³²⁷  from among the Gentiles ³²⁸  a people for his name. 15:15 The ³²⁹  words of the prophets agree ³³⁰  with this, as it is written,

15:16 ‘After this ³³¹  I ³³²  will return,

and I will rebuild the fallen tent ³³³  of David;

I will rebuild its ruins and restore ³³⁴  it,

15:17 so that the rest of humanity ³³⁵  may seek the Lord,

namely, ³³⁶  all the Gentiles ³³⁷  I have called to be my own,’ ³³⁸  says the Lord, ³³⁹  who makes these things 15:18 known ³⁴⁰  from long ago. ³⁴¹ 

15:19 “Therefore I conclude ³⁴²  that we should not cause extra difficulty ³⁴³  for those among the Gentiles ³⁴⁴  who are turning to God, 15:20 but that we should write them a letter ³⁴⁵  telling them to abstain ³⁴⁶  from things defiled ³⁴⁷  by idols and from sexual immorality and from what has been strangled ³⁴⁸  and from blood. 15:21 For Moses has had those who proclaim him in every town from ancient times, ³⁴⁹  because he is read aloud ³⁵⁰  in the synagogues ³⁵¹  every Sabbath.”

15:22 Then the apostles and elders, with the whole church, decided ³⁵²  to send men chosen from among them, Judas called Barsabbas and Silas, ³⁵³  leaders among the brothers, to Antioch ³⁵⁴  with Paul and Barnabas. 15:23 They sent this letter with them: ³⁵⁵ 

From the apostles ³⁵⁶  and elders, your brothers, ³⁵⁷  to the Gentile brothers and sisters ³⁵⁸  in Antioch, ³⁵⁹  Syria, ³⁶⁰  and Cilicia, greetings! 15:24 Since we have heard that some have gone out from among us with no orders from us and have confused ³⁶¹  you, upsetting ³⁶²  your minds ³⁶³  by what they said, ³⁶⁴  15:25 we have unanimously ³⁶⁵  decided ³⁶⁶  to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who ³⁶⁷  have risked their lives ³⁶⁸  for the name of our Lord Jesus Christ. ³⁶⁹  15:27 Therefore we are sending ³⁷⁰  Judas and Silas ³⁷¹  who will tell you these things themselves in person. ³⁷²  15:28 For it seemed best to the Holy Spirit and to us ³⁷³  not to place any greater burden on you than these necessary rules: ³⁷⁴  15:29 that you abstain from meat that has been sacrificed to idols ³⁷⁵  and from blood and from what has been strangled ³⁷⁶  and from sexual immorality. ³⁷⁷  If you keep yourselves from doing these things, ³⁷⁸  you will do well. Farewell. ³⁷⁹ 

15:30 So when they were dismissed, ³⁸⁰  they went down to Antioch, ³⁸¹  and after gathering the entire group ³⁸²  together, they delivered the letter. 15:31 When they read it aloud, ³⁸³  the people ³⁸⁴  rejoiced at its encouragement. ³⁸⁵  15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. ³⁸⁶  15:33 After ³⁸⁷  they had spent some time there, ³⁸⁸  they were sent off in peace by the brothers to those who had sent them. 15:34 [[EMPTY]] ³⁸⁹  15:35 But Paul and Barnabas remained in Antioch, ³⁹⁰  teaching and proclaiming (along with many others) ³⁹¹  the word of the Lord. ³⁹² 

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return ³⁹³  and visit the brothers in every town where we proclaimed the word of the Lord ³⁹⁴  to see how they are doing.” ³⁹⁵  15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted ³⁹⁶  that they should not take along this one who had left them in Pamphylia ³⁹⁷  and had not accompanied them in the work. 15:39 They had ³⁹⁸  a sharp disagreement, ³⁹⁹  so that they parted company. Barnabas took along ⁴⁰⁰  Mark and sailed away to Cyprus, ⁴⁰¹  15:40 but Paul chose Silas and set out, commended ⁴⁰²  to the grace of the Lord by the brothers and sisters. ⁴⁰³  15:41 He passed through Syria and Cilicia, strengthening ⁴⁰⁴  the churches.

Timothy Joins Paul and Silas

16:1 He also came to Derbe ⁴⁰⁵  and to Lystra. ⁴⁰⁶  A disciple ⁴⁰⁷  named Timothy was there, the son of a Jewish woman who was a believer, ⁴⁰⁸  but whose father was a Greek. ⁴⁰⁹  16:2 The brothers in Lystra ⁴¹⁰  and Iconium ⁴¹¹  spoke well ⁴¹²  of him. ⁴¹³  16:3 Paul wanted Timothy ⁴¹⁴  to accompany him, and he took ⁴¹⁵  him and circumcised ⁴¹⁶  him because of the Jews who were in those places, ⁴¹⁷  for they all knew that his father was Greek. ⁴¹⁸  16:4 As they went through the towns, ⁴¹⁹  they passed on ⁴²⁰  the decrees that had been decided on by the apostles and elders in Jerusalem ⁴²¹  for the Gentile believers ⁴²²  to obey. ⁴²³  16:5 So the churches were being strengthened in the faith and were increasing in number every day. ⁴²⁴ 

¹ tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sa^ms sy^hmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì⁷⁴ A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante", “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read ἐξ add εἰς ᾿Αντιόχειαν [945 1739], and some that read ἀπό also add εἰς ᾿Αντιόχειαν [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading εἰς should be preferred as original, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.

² sn That is, from Jerusalem to Antioch (see Acts 11:29-30).

³ tn Grk “fulfilled.”

⁴ tn Grk “ministry” or “service.”

⁵ tn Grk “John who was also called Mark.”

⁶ sn Antioch was a city in Syria (not Antioch in Pisidia).

⁷ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

⁸ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

⁹ sn 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.

¹⁰ tn Or “the governor.”

¹¹ 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.”

¹² 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.

¹³ tn Or “Appoint.”

¹⁴ tn 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.

¹⁵ tn 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.

¹⁶ sn 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.

¹⁷ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

¹⁸ sn Seleucia was the port city of Antioch in Syria.

¹⁹ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

²⁰ tn 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.

²¹ tn The participle γενόμενοι (genomenoi) is taken temporally.

²² sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

²³ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

²⁴ sn See the note on synagogue in 6:9.

²⁵ sn John refers here to John Mark (see Acts 12:25).

²⁶ tn 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.

²⁷ tn Or “had passed through,” “had traveled through.”

²⁸ sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

²⁹ sn 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.

³⁰ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

³¹ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

³² tn 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.

³³ sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.

³⁴ tn 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.

³⁵ sn A parenthetical note by the author.

³⁶ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

³⁷ sn A parenthetical note by the author.

³⁸ sn This qualifying clause in the narrative indicates who represented God in the dispute.

³⁹ tn Or “gazed intently.”

⁴⁰ tn Or “unscrupulousness.”

⁴¹ sn “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.

⁴² tn 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.

⁴³ tn Grk “upon,” but in a negative sense.

⁴⁴ sn 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.

⁴⁵ tn Grk “fell on.”

⁴⁶ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

⁴⁷ sn See the note on proconsul in v. 8.

⁴⁸ sn 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).

⁴⁹ tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

⁵⁰ tn 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).

⁵¹ tn 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.”

⁵² sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.

⁵³ sn 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).

⁵⁴ sn Pamphylia was a province in the southern part of Asia Minor.

⁵⁵ sn That is, John Mark.

⁵⁶ sn 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).

⁵⁷ tn Or “Passing by.”

⁵⁸ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

⁵⁹ tn Or “at Antioch in Pisidia.”

⁶⁰ tn 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.

⁶¹ sn See the note on synagogue in 6:9.

⁶² sn 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.

⁶³ tn 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.

⁶⁴ tn 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.

⁶⁵ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

⁶⁶ tn Or “word.”

⁶⁷ tn Or “encouragement.”

⁶⁸ tn Or “give it.”

⁶⁹ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

⁷⁰ tn Or “motioned.”

⁷¹ tn 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.

⁷² tn 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.

⁷³ tn Or “people of Israel.”

⁷⁴ tn Or “forefathers”; Grk “fathers.”

⁷⁵ tn 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.

⁷⁶ tn Or “as resident aliens.”

⁷⁷ tn Or “land.”

⁷⁸ sn 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.

⁷⁹ tn 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.

⁸⁰ tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).

⁸¹ tn Or “desert.”

⁸² tn 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.

⁸³ tn The participle καθελών (kaqelwn) is taken temporally.

⁸⁴ sn Seven nations. See Deut 7:1.

⁸⁵ tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.

⁸⁶ tn 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).

⁸⁷ tn 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.

⁸⁸ tn The words “the time of” are not in the Greek text, but are implied.

⁸⁹ tn 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).

⁹⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

⁹¹ sn 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.

⁹² tn 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”).

⁹³ sn A quotation from Ps 89:20.

⁹⁴ sn A quotation from 1 Sam 13:14.

⁹⁵ tn Or “who will perform all my will,” “who will carry out all my wishes.”

⁹⁶ tn Or “From the offspring”; Grk “From the seed.”

⁹⁷ sn The phrase this man is in emphatic position in the Greek text.

⁹⁸ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

⁹⁹ tn 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.

¹⁰⁰ tn 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.

¹⁰¹ sn John refers here to John the Baptist.

¹⁰² tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

¹⁰³ tn Or “task.”

¹⁰⁴ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

¹⁰⁵ tn 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.

¹⁰⁶ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

¹⁰⁷ tn Grk “sons”

¹⁰⁸ tn Or “race.”

¹⁰⁹ tn 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.

¹¹⁰ tn Grk “word.”

¹¹¹ tn 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.

¹¹² tn Grk “this one.”

¹¹³ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

¹¹⁴ tn The participle κρίναντες (krinante") is instrumental here.

¹¹⁵ tn 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.

¹¹⁶ tn 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.

¹¹⁷ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

¹¹⁸ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

¹¹⁹ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

¹²⁰ tn Or “carried out.”

¹²¹ sn That is, everything that was written in OT scripture.

¹²² tn 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.

¹²³ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

¹²⁴ tn 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.

¹²⁵ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

¹²⁶ tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

¹²⁷ sn 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.

¹²⁸ tn 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.

¹²⁹ tn Or “to our forefathers”; Grk “the fathers.”

¹³⁰ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

¹³¹ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

¹³² sn 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.

¹³³ tn 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.”

¹³⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹³⁵ tn 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.

¹³⁶ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

¹³⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

¹³⁸ tn The pronoun “you” is plural here. The promises of David are offered to the people.

¹³⁹ tn 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.

¹⁴⁰ sn 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.

¹⁴¹ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

¹⁴² tn 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.

¹⁴³ tn 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.”

¹⁴⁴ sn A quotation from Ps 16:10.

¹⁴⁵ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

¹⁴⁶ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

¹⁴⁷ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

¹⁴⁸ tn 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.

¹⁴⁹ sn The one whom God raised up refers to Jesus.

¹⁵⁰ tn 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.”

¹⁵¹ tn 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.

¹⁵² sn This one refers here to Jesus.

¹⁵³ tn 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.

¹⁵⁴ tn Or “could not free.”

¹⁵⁵ tn 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.

¹⁵⁶ sn The speech closes with a warning, “Watch out,” that also stresses culpability.

¹⁵⁷ tn Or “in.”

¹⁵⁸ tn Or “and die!”

¹⁵⁹ sn 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.

¹⁶⁰ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

¹⁶¹ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

¹⁶² tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

¹⁶³ tn Or “begging,” “inviting.”

¹⁶⁴ tn Or “matters.”

¹⁶⁵ sn See the note on synagogue in 6:9.

¹⁶⁶ tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

¹⁶⁷ tn 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.

¹⁶⁸ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

¹⁶⁹ tn Grk “who, as they were speaking with them, were persuading them.”

¹⁷⁰ tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

¹⁷¹ tc 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.

¹⁷² sn 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.

¹⁷³ tn 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.

¹⁷⁴ tn 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.

¹⁷⁵ tn 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.

¹⁷⁶ tn 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.

¹⁷⁷ tn 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.

¹⁷⁸ tn Or “and consider yourselves unworthy.”

¹⁷⁹ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

¹⁸⁰ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

¹⁸¹ tn 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.

¹⁸² tn 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”).

¹⁸³ sn 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.

¹⁸⁴ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

¹⁸⁵ sn 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.)

¹⁸⁶ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

¹⁸⁷ tn 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.

¹⁸⁸ sn Note the contrast to v. 46 in regard to eternal life.

¹⁸⁹ tn 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.

¹⁹⁰ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

¹⁹¹ 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).

¹⁹² tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).

¹⁹³ sn 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.

¹⁹⁴ sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.

¹⁹⁵ sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

¹⁹⁶ sn Iconium. See the note in 13:51.

¹⁹⁷ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

¹⁹⁸ sn See the note on synagogue in 6:9.

¹⁹⁹ tn Or “that a large crowd.”

²⁰⁰ tn Or “who would not believe.”

²⁰¹ tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”

²⁰² tn The word “there” is not in the Greek text, but is implied.

²⁰³ sn The Lord testified to the message by granting the signs described in the following clause.

²⁰⁴ tn Grk “word.”

²⁰⁵ tn Here the context indicates the miraculous nature of the signs mentioned.

²⁰⁶ tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

²⁰⁷ tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.

²⁰⁸ tn Grk “So there came about an attempt” 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.

²⁰⁹ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

²¹⁰ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

²¹¹ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

²¹² tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

²¹³ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

²¹⁴ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

²¹⁵ tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.

²¹⁶ tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.

²¹⁷ tn Grk “And in.” 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.

²¹⁸ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

²¹⁹ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

²²⁰ tn Grk “lame from his mother’s womb” (an idiom).

²²¹ tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

²²² tn Or “looked.”

²²³ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

²²⁴ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

²²⁵ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

²²⁶ tn Grk “they lifted up their voice” (an idiom).

²²⁷ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

²²⁸ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

²²⁹ tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

²³⁰ sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

²³¹ 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).

²³² tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.

²³³ sn See the note on Zeus in the previous verse.

²³⁴ tn Or “oxen.”

²³⁵ tn Or “wreaths.”

²³⁶ tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.

²³⁷ sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

²³⁸ tn The participle ἀκούσαντες (akousante") is taken temporally.

²³⁹ tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

²⁴⁰ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

²⁴¹ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

²⁴² tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

²⁴³ tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

²⁴⁴ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

²⁴⁵ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

²⁴⁶ tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) 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 made the heaven” and “who in past generations”) following one another.

²⁴⁷ tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

²⁴⁸ tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.

²⁴⁹ tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

²⁵⁰ tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

²⁵¹ tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

²⁵² sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

²⁵³ tn The participle λέγοντες (legontes) is regarded as indicating means.

²⁵⁴ tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.

²⁵⁵ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

²⁵⁶ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).

²⁵⁷ tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

²⁵⁸ tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.

²⁵⁹ tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

²⁶⁰ tn Grk “And on.” 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.

²⁶¹ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.

²⁶² sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.

²⁶³ sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.

²⁶⁴ sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

²⁶⁵ tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

²⁶⁶ sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

²⁶⁷ sn This reference to the kingdom of God clearly refers to its future arrival.

²⁶⁸ tn Or “sufferings.”

²⁶⁹ sn Appointed elders. See Acts 20:17.

²⁷⁰ tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

²⁷¹ tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.

²⁷² tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.

²⁷³ tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielqonte") has been translated as a finite verb due to requirements of contemporary English style.

²⁷⁴ sn Pamphylia was a province along the southern coast of Asia Minor.

²⁷⁵ tn Or “message.”

²⁷⁶ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

²⁷⁷ sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.

²⁷⁸ sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).

²⁷⁹ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.

²⁸⁰ tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.

²⁸¹ tn Or “announced.”

²⁸² sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

²⁸³ sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

²⁸⁴ tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton cronon) which is the case here.

²⁸⁵ tn Grk “no little (time)” (an idiom).

²⁸⁶ sn That is, they came down from Judea to Antioch in Syria.

²⁸⁷ tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

²⁸⁸ tn Grk “no little argument and debate” (an idiom).

²⁸⁹ tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

²⁹⁰ tn Grk “go up to,” but in this context a meeting is implied.

²⁹¹ map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

²⁹² tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

²⁹³ sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

²⁹⁴ tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.

²⁹⁵ tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

²⁹⁶ tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

²⁹⁷ tn Or “announced.”

²⁹⁸ tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

²⁹⁹ sn See the note on Pharisee in 5:34.

³⁰⁰ sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.

³⁰¹ tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

³⁰² tn Or “keep.”

³⁰³ tn The translation for ἰδεῖν (idein) in this verse is given by BDAG 279-80 s.v. εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.

³⁰⁴ tn Or “discussion.” This term is repeated from v. 2.

³⁰⁵ tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”

³⁰⁶ sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.

³⁰⁷ tn Or “word.”

³⁰⁸ tn Or “of the good news.”

³⁰⁹ tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.

³¹⁰ sn The expression who knows the heart means “who knows what people think.”

³¹¹ tn Or “has borne witness.”

³¹² sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

³¹³ tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”

³¹⁴ tn Or “purifying.”

³¹⁵ tn According to BDAG 793 s.v. πειράζω 2.c, “In Ac 15:10 the πειράζειν τὸν θεόν consists in the fact that after God’s will has been clearly made known through granting of the Spirit to the Gentiles (v. 8), some doubt and make trial to see whether God’s will really becomes operative.” All testing of God in Luke is negative: Luke 4:2; 11:16.

³¹⁶ sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.

³¹⁷ tn Or “forefathers”; Grk “fathers.”

³¹⁸ tn Or “by.”

³¹⁹ tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaq’ Jon tropon) here as “in the same way as.”

³²⁰ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

³²¹ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

³²² tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

³²³ tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

³²⁴ sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

³²⁵ tn Or “reported,” “described.”

³²⁶ tn BDAG 378 s.v. ἐπισκέπτομαι 3 translates this phrase in Acts 15:14, “God concerned himself about winning a people fr. among the nations.”

³²⁷ tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.

³²⁸ sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

³²⁹ tn 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.

³³⁰ sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).

³³¹ tn Grk “After these things.”

³³² sn The first person pronoun I refers to God and his activity. It is God who is doing this.

³³³ tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

³³⁴ tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

³³⁵ tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

³³⁶ tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

³³⁷ tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

³³⁸ tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

³³⁹ sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

³⁴⁰ sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.

³⁴¹ sn An allusion to Isa 45:21.

³⁴² tn Or “I have decided,” “I think.” The verb κρίνω (krinw) has a far broader range of meaning than the often-used English verb “judge.” BDAG 568 s.v. κρίνω 3 places this use in Acts 15:19 in the category “judge, think, consider, look upon” followed by double accusative of object and predicate. However, many modern translations give the impression that a binding decision is being handed down by James: “it is my judgment” (NASB, NIV); “I have reached the decision” (NRSV). L&N 22.25, on the other hand, translate the phrase here “I think that we should not cause extra difficulty for those among the Gentiles.” This gives more the impression of an opinion than a binding decision. The resolution of this lies not so much in the lexical data as in how one conceives James’ role in the leadership of the Jerusalem church, plus the dynamics of the specific situation where the issue of Gentile inclusion in the church was being discussed. The major possibilities are: (1) James is handing down a binding decision to the rest of the church as the one who has ultimate authority to decide this matter; (2) James is offering his own personal opinion in the matter, which is not binding on the church; (3) James is voicing a consensus opinion of all the apostles and elders, although phrasing it as if it were his own; (4) James is making a suggestion to the rest of the leadership as to what course they should follow. In light of the difficulty in reconstructing the historical situation in detail, it is best to use a translation which maintains as many of the various options as possible. For this reason the translation “Therefore I conclude” has been used, leaving open the question whether in reaching this conclusion James is speaking only for himself or for the rest of the leadership.

³⁴³ tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

³⁴⁴ tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

³⁴⁵ tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

³⁴⁶ tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).

³⁴⁷ tn Or “polluted.”

³⁴⁸ sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the following provision in Acts 15:20, and from blood).

³⁴⁹ tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

³⁵⁰ tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.

³⁵¹ sn See the note on synagogue in 6:9.

³⁵² tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

³⁵³ sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

³⁵⁴ sn Antioch was a city in Syria (not Antioch in Pisidia).

³⁵⁵ tn Grk “writing by their hand” (an idiom for sending a letter).

³⁵⁶ tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

³⁵⁷ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

³⁵⁸ tn Grk “to the brothers who are from the Gentiles.”

³⁵⁹ sn Antioch was a city in Syria (not Antioch in Pisidia).

³⁶⁰ tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

³⁶¹ tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

³⁶² tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

³⁶³ tn Grk “souls.”

³⁶⁴ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

³⁶⁵ tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.

³⁶⁶ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

³⁶⁷ tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

³⁶⁸ tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

³⁶⁹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

³⁷⁰ tn This verb has been translated as an epistolary aorist.

³⁷¹ sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

³⁷² tn Grk “by means of word” (an idiom for a verbal report).

³⁷³ tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.

³⁷⁴ tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

³⁷⁵ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

³⁷⁶ tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

³⁷⁷ tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

³⁷⁸ tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

³⁷⁹ tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

³⁸⁰ tn Or “sent away.”

³⁸¹ sn Antioch was a city in Syria (not Antioch in Pisidia).

³⁸² tn Or “congregation” (referring to the group of believers).

³⁸³ tn Grk “read it.” The translation “read aloud” is used to indicate the actual practice of public reading; translating as “read” could be misunderstood to mean private, silent, or individual reading.

³⁸⁴ tn Grk “they”; the referent (the people) is specified in the translation for clarity.

³⁸⁵ tn Or “at its encouraging message.”

³⁸⁶ tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.

³⁸⁷ tn 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.

³⁸⁸ tn The word “there” is not in the Greek text, but is implied.

³⁸⁹ tc A few mss add 15:34 “But Silas decided to stay there.” Verse 34 is lacking in Ì⁷⁴ א A B E Ψ Ï bo. It is included in a shorter form, with a few minor variations, by (C) 33 36 323 453 614 (945) 1175 1739 1891 al sa, and in a longer form (“But Silas decided to stay with them, and only Judas departed”) by D l. The verse is almost certainly not a part of the original text of Acts, but was added to harmonize with the statement about Silas in v. 40. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

³⁹⁰ sn Antioch was a city in Syria (not Antioch in Pisidia).

³⁹¹ sn This is a parenthetical note by the author.

³⁹² 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 v. 36; Acts 8:25; 13:44, 48, 49; 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.

³⁹³ tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.

³⁹⁴ tn See the note on the phrase “word of the Lord” in v. 35.

³⁹⁵ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

³⁹⁶ tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

³⁹⁷ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

³⁹⁸ tn Grk “There happened a sharp disagreement.” 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.

³⁹⁹ tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”

⁴⁰⁰ tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.

⁴⁰¹ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

⁴⁰² tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.

⁴⁰³ tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelfwn),.

⁴⁰⁴ sn Strengthening. See Acts 14:22; 15:32; 18:23.

⁴⁰⁵ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.

⁴⁰⁶ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

⁴⁰⁷ tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

⁴⁰⁸ tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

⁴⁰⁹ sn His father was a Greek. Timothy was the offspring of a mixed marriage between a Jewish woman (see 2 Tim 1:5) and a Gentile man. On mixed marriages in Judaism, see Neh 13:23-27; Ezra 9:1-10:44; Mal 2:10-16; Jub. 30:7-17; m. Qiddushin 3.12; m. Yevamot 7.5.

⁴¹⁰ sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

⁴¹¹ sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

⁴¹² tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

⁴¹³ tn Grk “who was well spoken of by the brothers in Lystra and Iconium.” Because of the awkwardness in English of having two relative clauses follow one another (“who was a believer…who was well spoken of”) and the awkwardness of the passive verb (“was well spoken of”), the relative pronoun at the beginning of 16:2 (“who”) has been translated as a pronoun (“him”) and the construction converted from passive to active at the same time a new sentence was started in the translation.

⁴¹⁴ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

⁴¹⁵ tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

⁴¹⁶ tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

⁴¹⁷ tn Or “who lived in the area.”

⁴¹⁸ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

⁴¹⁹ tn Or “cities.”

⁴²⁰ tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

⁴²¹ map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

⁴²² tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

⁴²³ tn Or “observe” or “follow.”

⁴²⁴ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.