Genesis 39:1-23

Joseph and Potiphar’s Wife

39:1 Now Joseph had been brought down to Egypt. ¹  An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard, ²  purchased him from ³  the Ishmaelites who had brought him there. 39:2 The Lord was with Joseph. He was successful ⁴  and lived ⁵  in the household of his Egyptian master. 39:3 His master observed that the Lord was with him and that the Lord made everything he was doing successful. ⁶  39:4 So Joseph found favor in his sight and became his personal attendant. ⁷  Potiphar appointed Joseph ⁸  overseer of his household and put him in charge ⁹  of everything he owned. 39:5 From the time ¹⁰  Potiphar ¹¹  appointed him over his household and over all that he owned, the Lord blessed ¹²  the Egyptian’s household for Joseph’s sake. The blessing of the Lord was on everything that he had, both ¹³  in his house and in his fields. ¹⁴  39:6 So Potiphar ¹⁵  left ¹⁶  everything he had in Joseph’s care; ¹⁷  he gave no thought ¹⁸  to anything except the food he ate. ¹⁹ 

Now Joseph was well built and good-looking. ²⁰  39:7 Soon after these things, his master’s wife took notice of ²¹  Joseph and said, “Have sex with me.” ²²  39:8 But he refused, saying ²³  to his master’s wife, “Look, my master does not give any thought ²⁴  to his household with me here, ²⁵  and everything that he owns he has put into my care. ²⁶  39:9 There is no one greater in this household than I am. He has withheld nothing from me except you because you are his wife. So how could I do ²⁷  such a great evil and sin against God?” 39:10 Even though she continued to speak ²⁸  to Joseph day after day, he did not respond ²⁹  to her invitation to have sex with her. ³⁰ 

39:11 One day ³¹  he went into the house to do his work when none of the household servants ³²  were there in the house. 39:12 She grabbed him by his outer garment, saying, “Have sex with me!” But he left his outer garment in her hand and ran ³³  outside. ³⁴  39:13 When she saw that he had left his outer garment in her hand and had run outside, 39:14 she called for her household servants and said to them, “See, my husband brought ³⁵  in a Hebrew man ³⁶  to us to humiliate us. ³⁷  He tried to have sex with me, ³⁸  but I screamed loudly. ³⁹  39:15 When he heard me raise ⁴⁰  my voice and scream, he left his outer garment beside me and ran outside.”

39:16 So she laid his outer garment beside her until his master came home. 39:17 This is what she said to him: ⁴¹  “That Hebrew slave ⁴²  you brought to us tried to humiliate me, ⁴³  39:18 but when I raised my voice and screamed, he left his outer garment and ran outside.”

39:19 When his master heard his wife say, ⁴⁴  “This is the way ⁴⁵  your slave treated me,” ⁴⁶  he became furious. ⁴⁷  39:20 Joseph’s master took him and threw him into the prison, ⁴⁸  the place where the king’s prisoners were confined. So he was there in the prison. ⁴⁹ 

39:21 But the Lord was with Joseph and showed him kindness. ⁵⁰  He granted him favor in the sight of the prison warden. ⁵¹  39:22 The warden put all the prisoners under Joseph’s care. He was in charge of whatever they were doing. ⁵²  39:23 The warden did not concern himself ⁵³  with anything that was in Joseph’s ⁵⁴  care because the Lord was with him and whatever he was doing the Lord was making successful.

Genesis 6:2

6:2 the sons of God ⁵⁵  saw that the daughters of humankind were beautiful. Thus they took wives for themselves from any they chose.

Matthew 4:23

Jesus’ Healing Ministry

4:23 Jesus ⁵⁶  went throughout all of Galilee, teaching in their synagogues, ⁵⁷  preaching the gospel of the kingdom, and healing all kinds of disease and sickness among the people.

Luke 4:16

Rejection at Nazareth

4:16 Now ⁵⁸  Jesus ⁵⁹  came to Nazareth, ⁶⁰  where he had been brought up, and went into the synagogue ⁶¹  on the Sabbath day, as was his custom. ⁶²  He ⁶³  stood up to read, ⁶⁴ 

Luke 13:10

Healing on the Sabbath

13:10 Now he was teaching in one of the synagogues ⁶⁵  on the Sabbath,

Acts 13:14-52

13:14 Moving on from ⁶⁶  Perga, ⁶⁷  they arrived at Pisidian Antioch, ⁶⁸  and on the Sabbath day they went into ⁶⁹  the synagogue ⁷⁰  and sat down. 13:15 After the reading from the law and the prophets, ⁷¹  the leaders of the synagogue ⁷²  sent them a message, ⁷³  saying, “Brothers, ⁷⁴  if you have any message ⁷⁵  of exhortation ⁷⁶  for the people, speak it.” ⁷⁷  13:16 So Paul stood up, ⁷⁸  gestured ⁷⁹  with his hand and said,

“Men of Israel, ⁸⁰  and you Gentiles who fear God, ⁸¹  listen: 13:17 The God of this people Israel ⁸²  chose our ancestors ⁸³  and made the people great ⁸⁴  during their stay as foreigners ⁸⁵  in the country ⁸⁶  of Egypt, and with uplifted arm ⁸⁷  he led them out of it. 13:18 For ⁸⁸  a period of about forty years he put up with ⁸⁹  them in the wilderness. ⁹⁰  13:19 After ⁹¹  he had destroyed ⁹²  seven nations ⁹³  in the land of Canaan, he gave his people their land as an inheritance. ⁹⁴  13:20 All this took ⁹⁵  about four hundred fifty years. After this ⁹⁶  he gave them judges until the time of ⁹⁷  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 ⁹⁸  forty years. 13:22 After removing him, God ⁹⁹  raised up ¹⁰⁰  David their king. He testified about him: ¹⁰¹  ‘I have found David ¹⁰²  the son of Jesse to be a man after my heart, ¹⁰³  who will accomplish everything I want him to do.’ ¹⁰⁴  13:23 From the descendants ¹⁰⁵  of this man ¹⁰⁶  God brought to Israel a Savior, Jesus, just as he promised. ¹⁰⁷  13:24 Before ¹⁰⁸  Jesus ¹⁰⁹  arrived, John ¹¹⁰  had proclaimed a baptism for repentance ¹¹¹  to all the people of Israel. 13:25 But while John was completing his mission, ¹¹²  he said repeatedly, ¹¹³  ‘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!’ ¹¹⁴  13:26 Brothers, ¹¹⁵  descendants ¹¹⁶  of Abraham’s family, ¹¹⁷  and those Gentiles among you who fear God, ¹¹⁸  the message ¹¹⁹  of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize ¹²⁰  him, ¹²¹  and they fulfilled the sayings ¹²²  of the prophets that are read every Sabbath by condemning ¹²³  him. ¹²⁴  13:28 Though ¹²⁵  they found ¹²⁶  no basis ¹²⁷  for a death sentence, ¹²⁸  they asked Pilate to have him executed. 13:29 When they had accomplished ¹²⁹  everything that was written ¹³⁰  about him, they took him down ¹³¹  from the cross ¹³²  and placed him ¹³³  in a tomb. 13:30 But God raised ¹³⁴  him from the dead, 13:31 and ¹³⁵  for many days he appeared to those who had accompanied ¹³⁶  him from Galilee to Jerusalem. These ¹³⁷  are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, ¹³⁸  13:33 that this promise ¹³⁹  God has fulfilled to us, their children, by raising ¹⁴⁰  Jesus, as also it is written in the second psalm, ‘You are my Son; ¹⁴¹  today I have fathered you.’ ¹⁴²  13:34 But regarding the fact that he has raised Jesus ¹⁴³  from the dead, never ¹⁴⁴  again to be ¹⁴⁵  in a state of decay, God ¹⁴⁶  has spoken in this way: ‘I will give you ¹⁴⁷  the holy and trustworthy promises ¹⁴⁸  made to David.’ ¹⁴⁹  13:35 Therefore he also says in another psalm, ¹⁵⁰  ‘You will not permit your Holy One ¹⁵¹  to experience ¹⁵²  decay.’ ¹⁵³  13:36 For David, after he had served ¹⁵⁴  God’s purpose in his own generation, died, ¹⁵⁵  was buried with his ancestors, ¹⁵⁶  and experienced ¹⁵⁷  decay, 13:37 but the one ¹⁵⁸  whom God raised up did not experience ¹⁵⁹  decay. 13:38 Therefore let it be known to you, brothers, that through this one ¹⁶⁰  forgiveness of sins is proclaimed to you, 13:39 and by this one ¹⁶¹  everyone who believes is justified ¹⁶²  from everything from which the law of Moses could not justify ¹⁶³  you. ¹⁶⁴  13:40 Watch out, ¹⁶⁵  then, that what is spoken about by ¹⁶⁶  the prophets does not happen to you:

13:41 ‘Look, you scoffers; be amazed and perish! ¹⁶⁷ 

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’” ¹⁶⁸ 

13:42 As Paul and Barnabas ¹⁶⁹  were going out, ¹⁷⁰  the people ¹⁷¹  were urging ¹⁷²  them to speak about these things ¹⁷³  on the next Sabbath. 13:43 When the meeting of the synagogue ¹⁷⁴  had broken up, ¹⁷⁵  many of the Jews and God-fearing proselytes ¹⁷⁶  followed Paul and Barnabas, who were speaking with them and were persuading ¹⁷⁷  them ¹⁷⁸  to continue ¹⁷⁹  in the grace of God.

13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. ¹⁸⁰  13:45 But when the Jews saw the crowds, they were filled with jealousy, ¹⁸¹  and they began to contradict ¹⁸²  what Paul was saying ¹⁸³  by reviling him. ¹⁸⁴  13:46 Both Paul and Barnabas replied courageously, ¹⁸⁵  “It was necessary to speak the word of God ¹⁸⁶  to you first. Since you reject it and do not consider yourselves worthy ¹⁸⁷  of eternal life, we ¹⁸⁸  are turning to the Gentiles. ¹⁸⁹  13:47 For this ¹⁹⁰  is what the Lord has commanded us: ‘I have appointed ¹⁹¹  you to be a light ¹⁹²  for the Gentiles, to bring salvation ¹⁹³  to the ends of the earth.’” ¹⁹⁴  13:48 When the Gentiles heard this, they began to rejoice ¹⁹⁵  and praise ¹⁹⁶  the word of the Lord, and all who had been appointed for eternal life ¹⁹⁷  believed. 13:49 So the word of the Lord was spreading ¹⁹⁸  through the entire region. 13:50 But the Jews incited ¹⁹⁹  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 ²⁰⁰  of their region. 13:51 So after they shook ²⁰¹  the dust off their feet ²⁰²  in protest against them, they went to Iconium. ²⁰³  13:52 And the disciples were filled with joy ²⁰⁴  and with the Holy Spirit.

Acts 17:2

17:2 Paul went to the Jews in the synagogue, ²⁰⁵  as he customarily did, and on three Sabbath days he addressed ²⁰⁶  them from the scriptures,

Acts 18:4

18:4 He addressed ²⁰⁷  both Jews and Greeks in the synagogue ²⁰⁸  every Sabbath, attempting to persuade ²⁰⁹  them.

[39:1]  ¹ tn The disjunctive clause resumes the earlier narrative pertaining to Joseph by recapitulating the event described in 37:36. The perfect verbal form is given a past perfect translation to restore the sequence of the narrative for the reader.

[39:1]  ² sn Captain of the guard. See the note on this phrase in Gen 37:36.

[39:1]  ³ tn Heb “from the hand of.”

[39:2]  ⁴ tn Heb “and he was a prosperous man.” This does not mean that Joseph became wealthy, but that he was successful in what he was doing, or making progress in his situation (see 24:21).

[39:2]  ⁵ tn Heb “and he was.”

[39:3]  ⁶ tn The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.

[39:4]  ⁷ sn The Hebrew verb translated became his personal attendant refers to higher domestic service, usually along the lines of a personal attendant. Here Joseph is made the household steward, a position well-attested in Egyptian literature.

[39:4]  ⁸ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[39:4]  ⁹ tn Heb “put into his hand.”

[39:5]  ¹⁰ tn Heb “and it was from then.”

[39:5]  ¹¹ tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.

[39:5]  ¹² sn The Hebrew word translated blessed carries the idea of enrichment, prosperity, success. It is the way believers describe success at the hand of God. The text illustrates the promise made to Abraham that whoever blesses his descendants will be blessed (Gen 12:1-3).

[39:5]  ¹³ tn Heb “in the house and in the field.” The word “both” has been supplied in the translation for stylistic reasons.

[39:5]  ¹⁴ sn The passage gives us a good picture of Joseph as a young man who was responsible and faithful, both to his master and to his God. This happened within a very short time of his being sold into Egypt. It undermines the view that Joseph was a liar, a tattletale, and an arrogant adolescent.

[39:6]  ¹⁵ tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.

[39:6]  ¹⁶ sn The Hebrew verb translated left indicates he relinquished the care of it to Joseph. This is stronger than what was said earlier. Apparently Potiphar had come to trust Joseph so much that he knew it was in better care with Joseph than with anyone else.

[39:6]  ¹⁷ tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

[39:6]  ¹⁸ tn Heb “did not know.”

[39:6]  ¹⁹ sn The expression except the food he ate probably refers to Potiphar’s private affairs and should not be limited literally to what he ate.

[39:6]  ²⁰ tn Heb “handsome of form and handsome of appearance.” The same Hebrew expressions were used in Gen 29:17 for Rachel.

[39:7]  ²¹ tn Heb “she lifted up her eyes toward,” an expression that emphasizes her deliberate and careful scrutiny of him.

[39:7]  ²² tn Heb “lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.

[39:8]  ²³ tn Heb “and he said.”

[39:8]  ²⁴ tn Heb “know.”

[39:8]  ²⁵ tn The word “here” has been supplied in the translation for stylistic reasons.

[39:8]  ²⁶ tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

[39:9]  ²⁷ tn The nuance of potential imperfect fits this context.

[39:10]  ²⁸ tn The verse begins with the temporal indicator, followed by the infinitive construct with the preposition כְּ (kÿ). This clause could therefore be taken as temporal.

[39:10]  ²⁹ tn Heb “listen to.”

[39:10]  ³⁰ tn Heb “to lie beside her to be with her.” Here the expression “to lie beside” is a euphemism for sexual intercourse.

[39:11]  ³¹ tn Heb “and it was about this day.”

[39:11]  ³² tn Heb “the men of the house.”

[39:12]  ³³ tn Heb “he fled and he went out.” The construction emphasizes the point that Joseph got out of there quickly.

[39:12]  ³⁴ sn For discussion of this episode, see A. M. Honeyman, “The Occasion of Joseph’s Temptation,” VT 2 (1952): 85-87.

[39:14]  ³⁵ tn The verb has no expressed subject, and so it could be treated as a passive (“a Hebrew man was brought in”; cf. NIV). But it is clear from the context that her husband brought Joseph into the household, so Potiphar is the apparent referent here. Thus the translation supplies “my husband” as the referent of the unspecified pronominal subject of the verb (cf. NEB, NRSV).

[39:14]  ³⁶ sn A Hebrew man. Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.

[39:14]  ³⁷ tn Heb “to make fun of us.” The verb translated “to humiliate us” here means to hold something up for ridicule, or to toy with something harmfully. Attempted rape would be such an activity, for it would hold the victim in contempt.

[39:14]  ³⁸ tn Heb “he came to me to lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.

[39:14]  ³⁹ tn Heb “and I cried out with a loud voice.”

[39:15]  ⁴⁰ tn Heb “that I raised.”

[39:17]  ⁴¹ tn Heb “and she spoke to him according to these words, saying.”

[39:17]  ⁴² sn That Hebrew slave. Now, when speaking to her husband, Potiphar’s wife refers to Joseph as a Hebrew slave, a very demeaning description.

[39:17]  ⁴³ tn Heb “came to me to make fun of me.” The statement needs no explanation because of the connotations of “came to me” and “to make fun of me.” See the note on the expression “humiliate us” in v. 14.

[39:19]  ⁴⁴ tn Heb “and when his master heard the words of his wife which she spoke to him, saying.”

[39:19]  ⁴⁵ tn Heb “according to these words.”

[39:19]  ⁴⁶ tn Heb “did to me.”

[39:19]  ⁴⁷ tn Heb “his anger burned.”

[39:20]  ⁴⁸ tn Heb “the house of roundness,” suggesting that the prison might have been a fortress or citadel.

[39:20]  ⁴⁹ sn The story of Joseph is filled with cycles and repetition: He has two dreams (chap. 37), he interprets two dreams in prison (chap. 40) and the two dreams of Pharaoh (chap. 41), his brothers make two trips to see him (chaps. 42-43), and here, for the second time (see 37:24), he is imprisoned for no good reason, with only his coat being used as evidence. For further discussion see H. Jacobsen, “A Legal Note on Potiphar’s Wife,” HTR 69 (1976): 177.

[39:21]  ⁵⁰ tn Heb “and he extended to him loyal love.”

[39:21]  ⁵¹ tn Or “the chief jailer” (also in the following verses).

[39:22]  ⁵² tn Heb “all which they were doing there, he was doing.” This probably means that Joseph was in charge of everything that went on in the prison.

[39:23]  ⁵³ tn Heb “was not looking at anything.”

[39:23]  ⁵⁴ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[6:2]  ⁵⁵ sn The Hebrew phrase translated “sons of God” (בְנֵי־הָאֱלֹהִים, bÿne-ha’elohim) occurs only here (Gen 6:2, 4) and in Job 1:6; 2:1; 38:7. There are three major interpretations of the phrase here. (1) In the Book of Job the phrase clearly refers to angelic beings. In Gen 6 the “sons of God” are distinct from “humankind,” suggesting they were not human. This is consistent with the use of the phrase in Job. Since the passage speaks of these beings cohabiting with women, they must have taken physical form or possessed the bodies of men. An early Jewish tradition preserved in 1 En. 6-7 elaborates on this angelic revolt and even names the ringleaders. (2) Not all scholars accept the angelic interpretation of the “sons of God,” however. Some argue that the “sons of God” were members of Seth’s line, traced back to God through Adam in Gen 5, while the “daughters of humankind” were descendants of Cain. But, as noted above, the text distinguishes the “sons of God” from humankind (which would include the Sethites as well as the Cainites) and suggests that the “daughters of humankind” are human women in general, not just Cainites. (3) Others identify the “sons of God” as powerful tyrants, perhaps demon-possessed, who viewed themselves as divine and, following the example of Lamech (see Gen 4:19), practiced polygamy. But usage of the phrase “sons of God” in Job militates against this view. For literature on the subject see G. J. Wenham, Genesis (WBC), 1:135.

[4:23]  ⁵⁶ tn Grk “And he.”

[4:23]  ⁵⁷ sn Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT 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).

[4:16]  ⁵⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[4:16]  ⁵⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[4:16]  ⁶⁰ sn Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum.

[4:16]  ⁶¹ sn See the note on synagogues in 4:15.

[4:16]  ⁶² tn Grk “according to his custom.”

[4:16]  ⁶³ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[4:16]  ⁶⁴ 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.

[13:10]  ⁶⁵ sn See the note on synagogues in 4:15.

[13:14]  ⁶⁶ tn Or “Passing by.”

[13:14]  ⁶⁷ sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  ⁶⁸ tn Or “at Antioch in Pisidia.”

[13:14]  ⁶⁹ 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.

[13:14]  ⁷⁰ sn See the note on synagogue in 6:9.

[13:15]  ⁷¹ 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.

[13:15]  ⁷² 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.

[13:15]  ⁷³ 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.

[13:15]  ⁷⁴ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  ⁷⁵ tn Or “word.”

[13:15]  ⁷⁶ tn Or “encouragement.”

[13:15]  ⁷⁷ tn Or “give it.”

[13:16]  ⁷⁸ tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  ⁷⁹ tn Or “motioned.”

[13:16]  ⁸⁰ 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.

[13:16]  ⁸¹ 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.

[13:17]  ⁸² tn Or “people of Israel.”

[13:17]  ⁸³ tn Or “forefathers”; Grk “fathers.”

[13:17]  ⁸⁴ 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.

[13:17]  ⁸⁵ tn Or “as resident aliens.”

[13:17]  ⁸⁶ tn Or “land.”

[13:17]  ⁸⁷ 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.

[13:18]  ⁸⁸ 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.

[13:18]  ⁸⁹ tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).

[13:18]  ⁹⁰ tn Or “desert.”

[13:19]  ⁹¹ 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.

[13:19]  ⁹² tn The participle καθελών (kaqelwn) is taken temporally.

[13:19]  ⁹³ sn Seven nations. See Deut 7:1.

[13:19]  ⁹⁴ 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.

[13:20]  ⁹⁵ 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).

[13:20]  ⁹⁶ 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.

[13:20]  ⁹⁷ tn The words “the time of” are not in the Greek text, but are implied.

[13:21]  ⁹⁸ 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).

[13:22]  ⁹⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ¹⁰⁰ 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.

[13:22]  ¹⁰¹ 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”).

[13:22]  ¹⁰² sn A quotation from Ps 89:20.

[13:22]  ¹⁰³ sn A quotation from 1 Sam 13:14.

[13:22]  ¹⁰⁴ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:23]  ¹⁰⁵ tn Or “From the offspring”; Grk “From the seed.”

[13:23]  ¹⁰⁶ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ¹⁰⁷ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:24]  ¹⁰⁸ 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.

[13:24]  ¹⁰⁹ 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.

[13:24]  ¹¹⁰ sn John refers here to John the Baptist.

[13:24]  ¹¹¹ tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

[13:25]  ¹¹² tn Or “task.”

[13:25]  ¹¹³ tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.

[13:25]  ¹¹⁴ 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.

[13:26]  ¹¹⁵ tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  ¹¹⁶ tn Grk “sons”

[13:26]  ¹¹⁷ tn Or “race.”

[13:26]  ¹¹⁸ 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.

[13:26]  ¹¹⁹ tn Grk “word.”

[13:27]  ¹²⁰ 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.

[13:27]  ¹²¹ tn Grk “this one.”

[13:27]  ¹²² tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  ¹²³ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  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.

[13:28]  ¹²⁵ 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.

[13:28]  ¹²⁶ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ¹²⁷ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ¹²⁸ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:29]  ¹²⁹ tn Or “carried out.”

[13:29]  ¹³⁰ sn That is, everything that was written in OT scripture.

[13:29]  ¹³¹ 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.

[13:29]  ¹³² tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ¹³³ 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.

[13:30]  ¹³⁴ sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[13:31]  ¹³⁵ 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.

[13:31]  ¹³⁶ 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.

[13:31]  ¹³⁷ 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.

[13:32]  ¹³⁸ tn Or “to our forefathers”; Grk “the fathers.”

[13:33]  ¹³⁹ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  ¹⁴⁰ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  ¹⁴¹ 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.

[13:33]  ¹⁴² 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.”

[13:34]  ¹⁴³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  ¹⁴⁴ 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.

[13:34]  ¹⁴⁵ tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  ¹⁴⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  ¹⁴⁷ tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  ¹⁴⁸ 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.

[13:34]  ¹⁴⁹ 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.

[13:35]  ¹⁵⁰ tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  ¹⁵¹ 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.

[13:35]  ¹⁵² 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.”

[13:35]  ¹⁵³ sn A quotation from Ps 16:10.

[13:36]  ¹⁵⁴ tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  ¹⁵⁵ 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.

[13:36]  ¹⁵⁶ tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  ¹⁵⁷ 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.

[13:37]  ¹⁵⁸ sn The one whom God raised up refers to Jesus.

[13:37]  ¹⁵⁹ 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.”

[13:38]  ¹⁶⁰ 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.

[13:39]  ¹⁶¹ sn This one refers here to Jesus.

[13:39]  ¹⁶² 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.

[13:39]  ¹⁶³ tn Or “could not free.”

[13:39]  ¹⁶⁴ 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.

[13:40]  ¹⁶⁵ sn The speech closes with a warning, “Watch out,” that also stresses culpability.

[13:40]  ¹⁶⁶ tn Or “in.”

[13:41]  ¹⁶⁷ tn Or “and die!”

[13:41]  ¹⁶⁸ 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.

[13:42]  ¹⁶⁹ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  ¹⁷⁰ tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  ¹⁷¹ tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  ¹⁷² tn Or “begging,” “inviting.”

[13:42]  ¹⁷³ tn Or “matters.”

[13:43]  ¹⁷⁴ sn See the note on synagogue in 6:9.

[13:43]  ¹⁷⁵ tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”

[13:43]  ¹⁷⁶ 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.

[13:43]  ¹⁷⁷ tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  ¹⁷⁸ tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  ¹⁷⁹ 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.

[13:44]  ¹⁸⁰ 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.

[13:45]  ¹⁸¹ 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.

[13:45]  ¹⁸² 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.

[13:45]  ¹⁸³ 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.

[13:45]  ¹⁸⁴ 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.

[13:46]  ¹⁸⁵ 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.

[13:46]  ¹⁸⁶ 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.

[13:46]  ¹⁸⁷ tn Or “and consider yourselves unworthy.”

[13:46]  ¹⁸⁸ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ¹⁸⁹ 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.

[13:47]  ¹⁹⁰ 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.

[13:47]  ¹⁹¹ 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”).

[13:47]  ¹⁹² 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.

[13:47]  ¹⁹³ tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  ¹⁹⁴ 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.)

[13:48]  ¹⁹⁵ tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  ¹⁹⁶ 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.

[13:48]  ¹⁹⁷ sn Note the contrast to v. 46 in regard to eternal life.

[13:49]  ¹⁹⁸ 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.

[13:50]  ¹⁹⁹ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ²⁰⁰ 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).

[13:51]  ²⁰¹ tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).

[13:51]  ²⁰² 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.

[13:51]  ²⁰³ sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.

[13:52]  ²⁰⁴ sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

[17:2]  ²⁰⁵ tn Grk “he went in to them”; the referent (the Jews in the synagogue) has been specified in the translation for clarity.

[17:2]  ²⁰⁶ 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.

[18:4]  ²⁰⁷ 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 18:4. 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.

[18:4]  ²⁰⁸ sn See the note on synagogue in 6:9.

[18:4]  ²⁰⁹ tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.