Discovery BoxActs 12:1
Context12:1 About that time King Herod 1 laid hands on 2 some from the church to harm them. 3
Acts 13:1-52
Context13:1 Now there were these prophets and teachers in the church at Antioch: 4 Barnabas, Simeon called Niger, 5 Lucius the Cyrenian, 6 Manaen (a close friend of Herod 7 the tetrarch 8 from childhood 9 ) and Saul. 13:2 While they were serving 10 the Lord and fasting, the Holy Spirit said, “Set apart 11 for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted 12 and 13 prayed and placed their hands 14 on them, they sent them off.
13:4 So Barnabas and Saul, 15 sent out by the Holy Spirit, went down to Seleucia, 16 and from there they sailed to Cyprus. 17 13:5 When 18 they arrived 19 in Salamis, 20 they began to proclaim 21 the word of God in the Jewish synagogues. 22 (Now they also had John 23 as their assistant.) 24 13:6 When they had crossed over 25 the whole island as far as Paphos, 26 they found a magician, a Jewish false prophet named Bar-Jesus, 27 13:7 who was with the proconsul 28 Sergius Paulus, an intelligent man. The proconsul 29 summoned 30 Barnabas and Saul and wanted to hear 31 the word of God. 13:8 But the magician Elymas 32 (for that is the way his name is translated) 33 opposed them, trying to turn the proconsul 34 away from the faith. 13:9 But Saul (also known as Paul), 35 filled with the Holy Spirit, 36 stared straight 37 at him 13:10 and said, “You who are full of all deceit and all wrongdoing, 38 you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? 39 13:11 Now 40 look, the hand of the Lord is against 41 you, and you will be blind, unable to see the sun for a time!” Immediately mistiness 42 and darkness came over 43 him, and he went around seeking people 44 to lead him by the hand. 13:12 Then when the proconsul 45 saw what had happened, he believed, 46 because he was greatly astounded 47 at the teaching about 48 the Lord.
13:13 Then Paul and his companions put out to sea 49 from Paphos 50 and came to Perga 51 in Pamphylia, 52 but John 53 left them and returned to Jerusalem. 54 13:14 Moving on from 55 Perga, 56 they arrived at Pisidian Antioch, 57 and on the Sabbath day they went into 58 the synagogue 59 and sat down. 13:15 After the reading from the law and the prophets, 60 the leaders of the synagogue 61 sent them a message, 62 saying, “Brothers, 63 if you have any message 64 of exhortation 65 for the people, speak it.” 66 13:16 So Paul stood up, 67 gestured 68 with his hand and said,
“Men of Israel, 69 and you Gentiles who fear God, 70 listen: 13:17 The God of this people Israel 71 chose our ancestors 72 and made the people great 73 during their stay as foreigners 74 in the country 75 of Egypt, and with uplifted arm 76 he led them out of it. 13:18 For 77 a period of about forty years he put up with 78 them in the wilderness. 79 13:19 After 80 he had destroyed 81 seven nations 82 in the land of Canaan, he gave his people their land as an inheritance. 83 13:20 All this took 84 about four hundred fifty years. After this 85 he gave them judges until the time of 86 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 87 forty years. 13:22 After removing him, God 88 raised up 89 David their king. He testified about him: 90 ‘I have found David 91 the son of Jesse to be a man after my heart, 92 who will accomplish everything I want him to do.’ 93 13:23 From the descendants 94 of this man 95 God brought to Israel a Savior, Jesus, just as he promised. 96 13:24 Before 97 Jesus 98 arrived, John 99 had proclaimed a baptism for repentance 100 to all the people of Israel. 13:25 But while John was completing his mission, 101 he said repeatedly, 102 ‘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!’ 103 13:26 Brothers, 104 descendants 105 of Abraham’s family, 106 and those Gentiles among you who fear God, 107 the message 108 of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize 109 him, 110 and they fulfilled the sayings 111 of the prophets that are read every Sabbath by condemning 112 him. 113 13:28 Though 114 they found 115 no basis 116 for a death sentence, 117 they asked Pilate to have him executed. 13:29 When they had accomplished 118 everything that was written 119 about him, they took him down 120 from the cross 121 and placed him 122 in a tomb. 13:30 But God raised 123 him from the dead, 13:31 and 124 for many days he appeared to those who had accompanied 125 him from Galilee to Jerusalem. These 126 are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, 127 13:33 that this promise 128 God has fulfilled to us, their children, by raising 129 Jesus, as also it is written in the second psalm, ‘You are my Son; 130 today I have fathered you.’ 131 13:34 But regarding the fact that he has raised Jesus 132 from the dead, never 133 again to be 134 in a state of decay, God 135 has spoken in this way: ‘I will give you 136 the holy and trustworthy promises 137 made to David.’ 138 13:35 Therefore he also says in another psalm, 139 ‘You will not permit your Holy One 140 to experience 141 decay.’ 142 13:36 For David, after he had served 143 God’s purpose in his own generation, died, 144 was buried with his ancestors, 145 and experienced 146 decay, 13:37 but the one 147 whom God raised up did not experience 148 decay. 13:38 Therefore let it be known to you, brothers, that through this one 149 forgiveness of sins is proclaimed to you, 13:39 and by this one 150 everyone who believes is justified 151 from everything from which the law of Moses could not justify 152 you. 153 13:40 Watch out, 154 then, that what is spoken about by 155 the prophets does not happen to you:
13:41 ‘Look, you scoffers; be amazed and perish! 156
For I am doing a work in your days,
a work you would never believe, even if someone tells you.’” 157
13:42 As Paul and Barnabas 158 were going out, 159 the people 160 were urging 161 them to speak about these things 162 on the next Sabbath. 13:43 When the meeting of the synagogue 163 had broken up, 164 many of the Jews and God-fearing proselytes 165 followed Paul and Barnabas, who were speaking with them and were persuading 166 them 167 to continue 168 in the grace of God.
13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. 169 13:45 But when the Jews saw the crowds, they were filled with jealousy, 170 and they began to contradict 171 what Paul was saying 172 by reviling him. 173 13:46 Both Paul and Barnabas replied courageously, 174 “It was necessary to speak the word of God 175 to you first. Since you reject it and do not consider yourselves worthy 176 of eternal life, we 177 are turning to the Gentiles. 178 13:47 For this 179 is what the Lord has commanded us: ‘I have appointed 180 you to be a light 181 for the Gentiles, to bring salvation 182 to the ends of the earth.’” 183 13:48 When the Gentiles heard this, they began to rejoice 184 and praise 185 the word of the Lord, and all who had been appointed for eternal life 186 believed. 13:49 So the word of the Lord was spreading 187 through the entire region. 13:50 But the Jews incited 188 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 189 of their region. 13:51 So after they shook 190 the dust off their feet 191 in protest against them, they went to Iconium. 192 13:52 And the disciples were filled with joy 193 and with the Holy Spirit.
[12:1] 1 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in
[12:1] 2 tn Or “King Herod had some from the church arrested.”
[12:1] 3 tn Or “to cause them injury.”
[13:1] 4 sn Antioch was a city in Syria (not Antioch in Pisidia).
[13:1] 5 sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”
[13:1] 6 sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.
[13:1] 7 sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4
[13:1] 8 tn Or “the governor.”
[13:1] 9 tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”
[13:2] 7 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.
[13:3] 10 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.
[13:3] 11 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.
[13:3] 12 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.
[13:4] 13 tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
[13:4] 14 sn Seleucia was the port city of Antioch in Syria.
[13:4] 15 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
[13:5] 16 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.
[13:5] 17 tn The participle γενόμενοι (genomenoi) is taken temporally.
[13:5] 18 sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.
[13:5] 19 tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.
[13:5] 20 sn See the note on synagogue in 6:9.
[13:5] 21 sn John refers here to John Mark (see Acts 12:25).
[13:5] 22 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.
[13:6] 19 tn Or “had passed through,” “had traveled through.”
[13:6] 20 sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.
[13:6] 21 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.
[13:7] 22 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[13:7] 23 tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.
[13:7] 24 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.
[13:7] 25 sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.
[13:8] 25 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.
[13:8] 26 sn A parenthetical note by the author.
[13:8] 27 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[13:9] 28 sn A parenthetical note by the author.
[13:9] 29 sn This qualifying clause in the narrative indicates who represented God in the dispute.
[13:9] 30 tn Or “gazed intently.”
[13:10] 31 tn Or “unscrupulousness.”
[13:10] 32 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.
[13:11] 34 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.
[13:11] 35 tn Grk “upon,” but in a negative sense.
[13:11] 36 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.
[13:11] 38 tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”
[13:12] 37 sn See the note on proconsul in v. 8.
[13:12] 38 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).
[13:12] 39 tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.
[13:12] 40 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).
[13:13] 40 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.”
[13:13] 41 sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.
[13:13] 42 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).
[13:13] 43 sn Pamphylia was a province in the southern part of Asia Minor.
[13:13] 44 sn That is, John Mark.
[13:13] 45 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).
[13:14] 43 tn Or “Passing by.”
[13:14] 44 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
[13:14] 45 tn Or “at Antioch in Pisidia.”
[13:14] 46 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] 47 sn See the note on synagogue in 6:9.
[13:15] 46 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] 47 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] 48 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] 49 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
[13:15] 51 tn Or “encouragement.”
[13:16] 49 tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.
[13:16] 51 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] 52 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] 52 tn Or “people of Israel.”
[13:17] 53 tn Or “forefathers”; Grk “fathers.”
[13:17] 54 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] 55 tn Or “as resident aliens.”
[13:17] 57 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] 55 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] 56 tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).
[13:19] 58 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] 59 tn The participle καθελών (kaqelwn) is taken temporally.
[13:19] 60 sn Seven nations. See Deut 7:1.
[13:19] 61 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] 61 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] 62 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] 63 tn The words “the time of” are not in the Greek text, but are implied.
[13:21] 64 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] 67 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[13:22] 68 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] 69 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] 70 sn A quotation from Ps 89:20.
[13:22] 71 sn A quotation from 1 Sam 13:14.
[13:22] 72 tn Or “who will perform all my will,” “who will carry out all my wishes.”
[13:23] 70 tn Or “From the offspring”; Grk “From the seed.”
[13:23] 71 sn The phrase this man is in emphatic position in the Greek text.
[13:23] 72 tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.
[13:24] 73 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] 74 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] 75 sn John refers here to John the Baptist.
[13:24] 76 tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.
[13:25] 77 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] 78 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] 79 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
[13:26] 82 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.
[13:27] 82 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] 84 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] 85 tn The participle κρίναντες (krinante") is instrumental here.
[13:27] 86 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] 85 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] 86 tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.
[13:28] 87 sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.
[13:28] 88 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
[13:29] 88 tn Or “carried out.”
[13:29] 89 sn That is, everything that was written in OT scripture.
[13:29] 90 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] 91 tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
[13:29] 92 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] 91 sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.
[13:31] 94 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] 95 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] 96 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] 97 tn Or “to our forefathers”; Grk “the fathers.”
[13:33] 100 tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.
[13:33] 101 tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.
[13:33] 102 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] 103 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] 103 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:34] 104 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] 105 tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.
[13:34] 106 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[13:34] 107 tn The pronoun “you” is plural here. The promises of David are offered to the people.
[13:34] 108 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] 109 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] 106 tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.
[13:35] 107 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] 108 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] 109 sn A quotation from Ps 16:10.
[13:36] 109 tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.
[13:36] 110 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] 111 tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
[13:36] 112 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] 112 sn The one whom God raised up refers to Jesus.
[13:37] 113 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] 115 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] 118 sn This one refers here to Jesus.
[13:39] 119 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] 120 tn Or “could not free.”
[13:39] 121 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] 121 sn The speech closes with a warning, “Watch out,” that also stresses culpability.
[13:41] 125 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] 127 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[13:42] 128 tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.
[13:42] 129 tn Grk “they”; the referent (the people) has been specified in the translation for clarity.
[13:42] 130 tn Or “begging,” “inviting.”
[13:43] 130 sn See the note on synagogue in 6:9.
[13:43] 131 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] 132 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] 133 tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.
[13:43] 134 tn Grk “who, as they were speaking with them, were persuading them.”
[13:43] 135 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] 133 tc Most
[13:45] 136 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] 137 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] 138 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] 139 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] 139 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] 140 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] 141 tn Or “and consider yourselves unworthy.”
[13:46] 142 tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.
[13:46] 143 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] 142 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] 143 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] 144 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] 145 tn Grk “that you should be for salvation,” but more simply “to bring salvation.”
[13:47] 146 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] 145 tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.
[13:48] 146 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] 147 sn Note the contrast to v. 46 in regard to eternal life.
[13:49] 148 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] 151 tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.
[13:50] 152 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] 154 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] 155 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] 156 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] 157 sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.
