“Men of Israel, 15 and you Gentiles who fear God, 16 listen: 13:17 The God of this people Israel 17 chose our ancestors 18 and made the people great 19 during their stay as foreigners 20 in the country 21 of Egypt, and with uplifted arm 22 he led them out of it. 13:18 For 23 a period of about forty years he put up with 24 them in the wilderness. 25 13:19 After 26 he had destroyed 27 seven nations 28 in the land of Canaan, he gave his people their land as an inheritance. 29 13:20 All this took 30 about four hundred fifty years. After this 31 he gave them judges until the time of 32 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 33 forty years. 13:22 After removing him, God 34 raised up 35 David their king. He testified about him: 36 ‘I have found David 37 the son of Jesse to be a man after my heart, 38 who will accomplish everything I want him to do.’ 39 13:23 From the descendants 40 of this man 41 God brought to Israel a Savior, Jesus, just as he promised. 42 13:24 Before 43 Jesus 44 arrived, John 45 had proclaimed a baptism for repentance 46 to all the people of Israel. 13:25 But while John was completing his mission, 47 he said repeatedly, 48 ‘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!’ 49 13:26 Brothers, 50 descendants 51 of Abraham’s family, 52 and those Gentiles among you who fear God, 53 the message 54 of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize 55 him, 56 and they fulfilled the sayings 57 of the prophets that are read every Sabbath by condemning 58 him. 59 13:28 Though 60 they found 61 no basis 62 for a death sentence, 63 they asked Pilate to have him executed. 13:29 When they had accomplished 64 everything that was written 65 about him, they took him down 66 from the cross 67 and placed him 68 in a tomb. 13:30 But God raised 69 him from the dead, 13:31 and 70 for many days he appeared to those who had accompanied 71 him from Galilee to Jerusalem. These 72 are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, 73 13:33 that this promise 74 God has fulfilled to us, their children, by raising 75 Jesus, as also it is written in the second psalm, ‘You are my Son; 76 today I have fathered you.’ 77 13:34 But regarding the fact that he has raised Jesus 78 from the dead, never 79 again to be 80 in a state of decay, God 81 has spoken in this way: ‘I will give you 82 the holy and trustworthy promises 83 made to David.’ 84 13:35 Therefore he also says in another psalm, 85 ‘You will not permit your Holy One 86 to experience 87 decay.’ 88 13:36 For David, after he had served 89 God’s purpose in his own generation, died, 90 was buried with his ancestors, 91 and experienced 92 decay, 13:37 but the one 93 whom God raised up did not experience 94 decay. 13:38 Therefore let it be known to you, brothers, that through this one 95 forgiveness of sins is proclaimed to you, 13:39 and by this one 96 everyone who believes is justified 97 from everything from which the law of Moses could not justify 98 you. 99 13:40 Watch out, 100 then, that what is spoken about by 101 the prophets does not happen to you:
13:41 ‘Look, you scoffers; be amazed and perish! 102
For I am doing a work in your days,
a work you would never believe, even if someone tells you.’” 103
13:42 As Paul and Barnabas 104 were going out, 105 the people 106 were urging 107 them to speak about these things 108 on the next Sabbath. 13:43 When the meeting of the synagogue 109 had broken up, 110 many of the Jews and God-fearing proselytes 111 followed Paul and Barnabas, who were speaking with them and were persuading 112 them 113 to continue 114 in the grace of God.
13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. 115 13:45 But when the Jews saw the crowds, they were filled with jealousy, 116 and they began to contradict 117 what Paul was saying 118 by reviling him. 119 13:46 Both Paul and Barnabas replied courageously, 120 “It was necessary to speak the word of God 121 to you first. Since you reject it and do not consider yourselves worthy 122 of eternal life, we 123 are turning to the Gentiles. 124 13:47 For this 125 is what the Lord has commanded us: ‘I have appointed 126 you to be a light 127 for the Gentiles, to bring salvation 128 to the ends of the earth.’” 129 13:48 When the Gentiles heard this, they began to rejoice 130 and praise 131 the word of the Lord, and all who had been appointed for eternal life 132 believed. 13:49 So the word of the Lord was spreading 133 through the entire region. 13:50 But the Jews incited 134 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 135 of their region. 13:51 So after they shook 136 the dust off their feet 137 in protest against them, they went to Iconium. 138 13:52 And the disciples were filled with joy 139 and with the Holy Spirit.
14:1 The same thing happened in Iconium 140 when Paul and Barnabas 141 went into the Jewish synagogue 142 and spoke in such a way that a large group 143 of both Jews and Greeks believed.
17:1 After they traveled through 144 Amphipolis 145 and Apollonia, 146 they came to Thessalonica, 147 where there was a Jewish synagogue. 148 17:2 Paul went to the Jews in the synagogue, 149 as he customarily did, and on three Sabbath days he addressed 150 them from the scriptures, 17:3 explaining and demonstrating 151 that the Christ 152 had to suffer and to rise from the dead, 153 saying, 154 “This Jesus I am proclaiming to you is the Christ.” 155
19:8 So Paul 167 entered 168 the synagogue 169 and spoke out fearlessly 170 for three months, addressing 171 and convincing 172 them about the kingdom of God. 173
4:16 Now 174 Jesus 175 came to Nazareth, 176 where he had been brought up, and went into the synagogue 177 on the Sabbath day, as was his custom. 178 He 179 stood up to read, 180
1 tn Or “Passing by.”
2 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
3 tn Or “at Antioch in Pisidia.”
4 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.
5 sn See the note on synagogue in 6:9.
6 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.
7 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.
8 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.
9 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
10 tn Or “word.”
11 tn Or “encouragement.”
12 tn Or “give it.”
13 tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.
14 tn Or “motioned.”
15 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.
16 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.
17 tn Or “people of Israel.”
18 tn Or “forefathers”; Grk “fathers.”
19 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.
20 tn Or “as resident aliens.”
21 tn Or “land.”
22 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.
23 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.
24 tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).
25 tn Or “desert.”
26 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.
27 tn The participle καθελών (kaqelwn) is taken temporally.
28 sn Seven nations. See Deut 7:1.
29 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.
30 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).
31 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.
32 tn The words “the time of” are not in the Greek text, but are implied.
33 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).
34 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
35 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.
36 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”).
37 sn A quotation from Ps 89:20.
38 sn A quotation from 1 Sam 13:14.
39 tn Or “who will perform all my will,” “who will carry out all my wishes.”
40 tn Or “From the offspring”; Grk “From the seed.”
41 sn The phrase this man is in emphatic position in the Greek text.
42 tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.
43 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.
44 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.
45 sn John refers here to John the Baptist.
46 tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.
47 tn Or “task.”
48 tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.
49 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.
50 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
51 tn Grk “sons”
52 tn Or “race.”
53 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.
54 tn Grk “word.”
55 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.
56 tn Grk “this one.”
57 tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”
58 tn The participle κρίναντες (krinante") is instrumental here.
59 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.
60 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.
61 tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.
62 sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.
63 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
64 tn Or “carried out.”
65 sn That is, everything that was written in OT scripture.
66 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.
67 tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
68 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.
69 sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.
70 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.
71 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.
72 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.
73 tn Or “to our forefathers”; Grk “the fathers.”
74 tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.
75 tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.
76 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.
77 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.”
78 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
79 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.
80 tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.
81 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
82 tn The pronoun “you” is plural here. The promises of David are offered to the people.
83 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.
84 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.
85 tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.
86 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.
87 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.”
88 sn A quotation from Ps 16:10.
89 tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.
90 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.
91 tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
92 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.
93 sn The one whom God raised up refers to Jesus.
94 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.”
95 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.
96 sn This one refers here to Jesus.
97 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.
98 tn Or “could not free.”
99 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.
100 sn The speech closes with a warning, “Watch out,” that also stresses culpability.
101 tn Or “in.”
102 tn Or “and die!”
103 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.
104 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
105 tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.
106 tn Grk “they”; the referent (the people) has been specified in the translation for clarity.
107 tn Or “begging,” “inviting.”
108 tn Or “matters.”
109 sn See the note on synagogue in 6:9.
110 tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”
111 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.
112 tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.
113 tn Grk “who, as they were speaking with them, were persuading them.”
114 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.
115 tc Most
116 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.
117 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.
118 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.
119 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.
120 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.
121 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.
122 tn Or “and consider yourselves unworthy.”
123 tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.
124 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.
125 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.
126 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”).
127 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.
128 tn Grk “that you should be for salvation,” but more simply “to bring salvation.”
129 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.)
130 tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.
131 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.
132 sn Note the contrast to v. 46 in regard to eternal life.
133 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.
134 tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.
135 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).
136 tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).
137 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.
138 sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.
139 sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.
140 sn Iconium. See the note in 13:51.
141 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
142 sn See the note on synagogue in 6:9.
143 tn Or “that a large crowd.”
144 tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.
145 sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).
146 sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.
147 sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.
148 sn See the note on synagogue in 6:9.
149 tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.
150 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
151 tn BDAG 772 s.v. παρατίθημι 2.b has “demonstrate, point out” here.
152 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
153 sn The Christ had to suffer and to rise from the dead. These two points (suffering and resurrection) would have been among the more controversial aspects of Paul’s messianic preaching. The term translated “had to” (δεῖ, dei) shows how divine design and scripture corresponded here.
154 tn The Greek words used here (καὶ ὅτι, kai {oti, “and that”) mark the switch from indirect to direct discourse. Contemporary English requires the use of an introductory verb of speaking or saying to make this transition.
155 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
156 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
157 tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.
158 sn Thessalonica was a city in Macedonia (modern Salonica).
159 tn Or “willingly,” “readily”; Grk “with all eagerness.”
160 tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.
161 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
162 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
163 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:17. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
164 tn Or “and the devout,” 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, and the note on the phrase “God-fearing Greeks” in 17:4.
165 sn See the note on synagogue in 6:9.
166 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
167 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
168 tn Grk “So entering the synagogue, he spoke out fearlessly.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
169 sn See the note on synagogue in 6:9.
170 tn Or “boldly.”
171 tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 19:8. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.
172 tn Or “addressing them persuasively.” The two participles διαλεγόμενος and πείθων (dialegomeno" and peiqwn) can be understood as a hendiadys (so NIV, NRSV), thus, “addressing them persuasively.”
173 sn To talk about Jesus as the Christ who has come is to talk about the kingdom of God. This is yet another summary of the message like that in 18:28.
174 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
175 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
176 sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.
177 sn See the note on synagogues in 4:15.
178 tn Grk “according to his custom.”
179 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
180 sn In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20) to expound them.