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Acts 12:25--16:5

Context

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

The Church at Antioch Commissions Barnabas and Saul

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

Paul and Barnabas Preach in Cyprus

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

Paul and Barnabas at Pisidian Antioch

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

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

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

For I am doing a work in your days,

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

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

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

Paul and Barnabas at Iconium

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

Paul and Barnabas at Lystra

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

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

Paul and Barnabas Return to Antioch in Syria

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

The Jerusalem Council

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

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

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

15:16After this 331  I 332  will return,

and I will rebuild the fallen tent 333  of David;

I will rebuild its ruins and restore 334  it,

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

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

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

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

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

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

Paul and Barnabas Part Company

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

Timothy Joins Paul and Silas

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

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[12:25]  1 tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sams syhmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì74 A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante", “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read ἐξ add εἰς ᾿Αντιόχειαν [945 1739], and some that read ἀπό also add εἰς ᾿Αντιόχειαν [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading εἰς should be preferred as original, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.

[12:25]  2 sn That is, from Jerusalem to Antioch (see Acts 11:29-30).

[12:25]  3 tn Grk “fulfilled.”

[12:25]  4 tn Grk “ministry” or “service.”

[12:25]  5 tn Grk “John who was also called Mark.”

[13:1]  6 sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  7 sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  8 sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  9 sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  10 tn Or “the governor.”

[13:1]  11 tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[13:2]  12 tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  13 tn Or “Appoint.”

[13:3]  14 tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.

[13:3]  15 tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.

[13:3]  16 sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.

[13:4]  17 tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  18 sn Seleucia was the port city of Antioch in Syria.

[13:4]  19 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[13:5]  20 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:5]  21 tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  22 sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  23 tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  24 sn See the note on synagogue in 6:9.

[13:5]  25 sn John refers here to John Mark (see Acts 12:25).

[13:5]  26 tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

[13:6]  27 tn Or “had passed through,” “had traveled through.”

[13:6]  28 sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  29 sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.

[13:7]  30 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  31 tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  32 tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[13:7]  33 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]  34 tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

[13:8]  35 sn A parenthetical note by the author.

[13:8]  36 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:9]  37 sn A parenthetical note by the author.

[13:9]  38 sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  39 tn Or “gazed intently.”

[13:10]  40 tn Or “unscrupulousness.”

[13:10]  41 sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[13:11]  42 tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:11]  43 tn Grk “upon,” but in a negative sense.

[13:11]  44 sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  45 tn Grk “fell on.”

[13:11]  46 tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[13:12]  47 sn See the note on proconsul in v. 8.

[13:12]  48 sn He believed. The faith of the proconsul in the face of Jewish opposition is a theme of the rest of Acts. Paul has indeed become “a light to the Gentiles” (Acts 13:47).

[13:12]  49 tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

[13:12]  50 tn Grk “of,” but this could give the impression the Lord himself had done the teaching (a subjective genitive) when actually the Lord was the object of the teaching (an objective genitive).

[13:13]  51 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

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

[13:13]  53 sn Perga was a city in Pamphylia near the southern coast of Asia Minor. The journey from Paphos to Perga is about 105 mi (175 km).

[13:13]  54 sn Pamphylia was a province in the southern part of Asia Minor.

[13:13]  55 sn That is, John Mark.

[13:13]  56 sn Returned to Jerusalem. John Mark had originally accompanied them from Jerusalem (see Acts 12:25). John Mark’s decision to leave became an issue later for Barnabas and Paul (Acts 15:36-39).

[13:14]  57 tn Or “Passing by.”

[13:14]  58 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[13:14]  59 tn Or “at Antioch in Pisidia.”

[13:14]  60 tn Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselqonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:14]  61 sn See the note on synagogue in 6:9.

[13:15]  62 sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.

[13:15]  63 tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.

[13:15]  64 tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[13:15]  65 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:15]  66 tn Or “word.”

[13:15]  67 tn Or “encouragement.”

[13:15]  68 tn Or “give it.”

[13:16]  69 tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.

[13:16]  70 tn Or “motioned.”

[13:16]  71 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context involving an address to a synagogue gathering, it is conceivable that this is a generic usage, although it can also be argued that Paul’s remarks were addressed primarily to the men present, even if women were there.

[13:16]  72 tn Grk “and those who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[13:17]  73 tn Or “people of Israel.”

[13:17]  74 tn Or “forefathers”; Grk “fathers.”

[13:17]  75 tn That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in BDAG 1046 s.v. ὑψόω 2.

[13:17]  76 tn Or “as resident aliens.”

[13:17]  77 tn Or “land.”

[13:17]  78 sn Here uplifted arm is a metaphor for God’s power by which he delivered the Israelites from Egypt. See Exod 6:1, 6; 32:11; Deut 3:24; 4:34; Ps 136:11-12.

[13:18]  79 tn Grk “And for.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:18]  80 tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).

[13:18]  81 tn Or “desert.”

[13:19]  82 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:19]  83 tn The participle καθελών (kaqelwn) is taken temporally.

[13:19]  84 sn Seven nations. See Deut 7:1.

[13:19]  85 tn Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.

[13:20]  86 tn The words “all this took” are not in the Greek text, but are supplied to make a complete statement in English. There is debate over where this period of 450 years fits and what it includes: (1) It could include the years in Egypt, the conquest of Canaan, and the distribution of the land; (2) some connect it with the following period of the judges. This latter approach seems to conflict with 1 Kgs 6:1; see also Josephus, Ant. 8.3.1 (8.61).

[13:20]  87 tn Grk “And after these things.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:20]  88 tn The words “the time of” are not in the Greek text, but are implied.

[13:21]  89 tn The words “who ruled” are not in the Greek text, but are implied. They have been supplied as a clarification for the English reader. See Josephus, Ant. 6.14.9 (6.378).

[13:22]  90 tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  91 sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.

[13:22]  92 tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).

[13:22]  93 sn A quotation from Ps 89:20.

[13:22]  94 sn A quotation from 1 Sam 13:14.

[13:22]  95 tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:23]  96 tn Or “From the offspring”; Grk “From the seed.”

[13:23]  97 sn The phrase this man is in emphatic position in the Greek text.

[13:23]  98 tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:24]  99 tn Grk “John having already proclaimed before his coming a baptism…,” a genitive absolute construction which is awkward in English. A new sentence was begun in the translation at this point.

[13:24]  100 tn Grk “he”; the referent (Jesus) has been specified in the context for clarity, since God is mentioned in the preceding context and John the Baptist in the following clause.

[13:24]  101 sn John refers here to John the Baptist.

[13:24]  102 tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.

[13:25]  103 tn Or “task.”

[13:25]  104 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]  105 tn Literally a relative clause, “of whom I am not worthy to untie the sandals of his feet.” Because of the awkwardness of this construction in English, a new sentence was begun here.

[13:26]  106 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.

[13:26]  107 tn Grk “sons”

[13:26]  108 tn Or “race.”

[13:26]  109 tn Grk “and those among you who fear God,” but this is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Note how Paul includes God-fearing Gentiles as recipients of this promise.

[13:26]  110 tn Grk “word.”

[13:27]  111 tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  112 tn Grk “this one.”

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

[13:27]  114 tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  115 tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:28]  116 tn Grk “And though.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:28]  117 tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  118 sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  119 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:29]  120 tn Or “carried out.”

[13:29]  121 sn That is, everything that was written in OT scripture.

[13:29]  122 tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  123 tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  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.

[13:30]  125 sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.

[13:31]  126 tn Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.

[13:31]  127 sn Those who had accompanied him refers to the disciples, who knew Jesus in ministry. Luke is aware of resurrection appearances in Galilee though he did not relate any of them in Luke 24.

[13:31]  128 tn Grk “who.” The relative pronoun (“who”) was replaced by the demonstrative pronoun “these” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who for many days appeared” and “who are now his witnesses”) following one another.

[13:32]  129 tn Or “to our forefathers”; Grk “the fathers.”

[13:33]  130 tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  131 tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  132 sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  133 tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:34]  134 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:34]  135 tn Although μηκέτι (mhketi) can mean “no longer” or “no more,” the latter is more appropriate here, since to translate “no longer” in this context could give the reader the impression that Jesus did experience decay before his resurrection. Since the phrase “no more again to be” is somewhat awkward in English, the simpler phrase “never again to be” was used instead.

[13:34]  136 tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.

[13:34]  137 tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:34]  138 tn The pronoun “you” is plural here. The promises of David are offered to the people.

[13:34]  139 tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta Josia Dauid ta pista) is “compressed,” that is, in a very compact or condensed form. It could be expanded in several different ways. BDAG 728 s.v. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” BDAG then states that this quotation from Isa 55:3 is intended to show that the following quotation from Ps 16:10 could not refer to David himself, but must refer to his messianic descendant (Jesus). L&N 33.290 render the phrase “I will give to you the divine promises made to David, promises that can be trusted,” although they also note that τὰ ὅσια in Acts 13:34 can mean “divine decrees” or “decrees made by God.” In contemporary English it is less awkward to translate πιστά as an adjective (“trustworthy”). The concept of “divine decrees,” not very understandable to the modern reader, has been replaced by “promises,” and since God is the implied speaker in the context, it is clear that these promises were made by God.

[13:34]  140 sn A quotation from Isa 55:3. The point of this citation is to make clear that the promise of a Davidic line and blessings are made to the people as well.

[13:35]  141 tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.

[13:35]  142 tn The Greek word translated “Holy One” here (ὅσιόν, {osion) is related to the use of ὅσια (Josia) in v. 34. The link is a wordplay. The Holy One, who does not die, brings the faithful holy blessings of promise to the people.

[13:35]  143 tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”

[13:35]  144 sn A quotation from Ps 16:10.

[13:36]  145 tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.

[13:36]  146 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[13:36]  147 tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).

[13:36]  148 tn Grk “saw,” but the literal translation of the phrase “saw decay” could be misunderstood to mean simply “looked at decay,” while here “saw decay” is really figurative for “experienced decay.” This remark explains why David cannot fulfill the promise.

[13:37]  149 sn The one whom God raised up refers to Jesus.

[13:37]  150 tn Grk “see,” but the literal translation of the phrase “did not see decay” could be misunderstood to mean simply “did not look at decay,” while here “did not see decay” is really figurative for “did not experience decay.”

[13:38]  151 tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.

[13:39]  152 sn This one refers here to Jesus.

[13:39]  153 tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  154 tn Or “could not free.”

[13:39]  155 tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

[13:40]  156 sn The speech closes with a warning, “Watch out,” that also stresses culpability.

[13:40]  157 tn Or “in.”

[13:41]  158 tn Or “and die!”

[13:41]  159 sn A quotation from Hab 1:5. The irony in the phrase even if someone tells you, of course, is that Paul has now told them. So the call in the warning is to believe or else face the peril of being scoffers whom God will judge. The parallel from Habakkuk is that the nation failed to see how Babylon’s rising to power meant perilous judgment for Israel.

[13:42]  160 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[13:42]  161 tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.

[13:42]  162 tn Grk “they”; the referent (the people) has been specified in the translation for clarity.

[13:42]  163 tn Or “begging,” “inviting.”

[13:42]  164 tn Or “matters.”

[13:43]  165 sn See the note on synagogue in 6:9.

[13:43]  166 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]  167 tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

[13:43]  168 tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.

[13:43]  169 tn Grk “who, as they were speaking with them, were persuading them.”

[13:43]  170 tn The verb προμένειν (promenein) is similar in force to the use of μένω (menw, “to reside/remain”) in the Gospel and Epistles of John.

[13:44]  171 tc Most mss (B* C E Ψ Ï sy bo) read θεοῦ (qeou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some important early witnesses (Ì74 א A B2 33 81 323 945 1175 1739 al sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts.

[13:45]  172 sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17). The same verb is used in Acts 7:9; 17:5.

[13:45]  173 tn The imperfect verb ἀντέλεγον (antelegon) has been translated as an ingressive imperfect in the logical sequence of events: After they were filled with jealousy, the Jewish opponents began to contradict what Paul said.

[13:45]  174 tn Grk “the things being said by Paul.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:45]  175 tn The participle βλασφημοῦντες (blasfhmounte") has been regarded as indicating the means of the action of the main verb. It could also be translated as a finite verb (“and reviled him”) in keeping with contemporary English style. The direct object (“him”) is implied rather than expressed and could be impersonal (“it,” referring to what Paul was saying rather than Paul himself), but the verb occurs more often in contexts involving defamation or slander against personal beings (not always God). For a very similar context to this one, compare Acts 18:6. The translation “blaspheme” is not used because in contemporary English its meaning is more narrowly defined and normally refers to blasphemy against God (not what Paul’s opponents were doing here). The modern term “slandering” comes close to what was being done to Paul here.

[13:46]  176 tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  177 tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  178 tn Or “and consider yourselves unworthy.”

[13:46]  179 tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  180 sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[13:47]  181 tn Here οὕτως (Joutws) is taken to refer to what follows, the content of the quotation, as given for this verse by BDAG 742 s.v. οὕτω/οὕτως 2.

[13:47]  182 tn BDAG 1004 s.v. τίθημι 3.a has “τιθέναι τινὰ εἴς τι place/appoint someone to or for (to function as) someth….Ac 13:47.” This is a double accusative construction of object (“you”) and complement (“a light”).

[13:47]  183 sn Paul alludes here to the language of the Servant in Isaiah, pointing to Isa 42:6; 49:6. He and Barnabas do the work of the Servant in Isaiah.

[13:47]  184 tn Grk “that you should be for salvation,” but more simply “to bring salvation.”

[13:47]  185 sn An allusion to Isa 42:6 and 49:6. The expression the ends of the earth recalls Luke 3:6 and Acts 1:8. Paul sees himself and Barnabas as carrying out the commission of Luke 24:27. (See 2 Cor 6:2, where servant imagery also appears concerning Paul’s message.)

[13:48]  186 tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.

[13:48]  187 tn Or “glorify.” Although “honor” is given by BDAG 258 s.v. δοξάζω as a translation, it would be misleading here, because the meaning is “to honor in the sense of attributing worth to something,” while in contemporary English usage one speaks of “honoring” a contract in the sense of keeping its stipulations. It is not a synonym for “obey” in this context (“obey the word of the Lord”), but that is how many English readers would understand it.

[13:48]  188 sn Note the contrast to v. 46 in regard to eternal life.

[13:49]  189 tn BDAG 239 s.v. διαφέρω 1 has “spread” for διαφέρετο (diafereto) in connection with a teaching. This is the first summary since Acts 9:31.

[13:50]  190 tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  191 tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).

[13:51]  192 tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).

[13:51]  193 sn Shaking the dust off their feet was a symbolic gesture commanded by Jesus to his disciples, Matt 10:14; Mark 6:11; Luke 9:5. It shows a group of people as culpable before God.

[13:51]  194 sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.

[13:52]  195 sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.

[14:1]  196 sn Iconium. See the note in 13:51.

[14:1]  197 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  198 sn See the note on synagogue in 6:9.

[14:1]  199 tn Or “that a large crowd.”

[14:2]  200 tn Or “who would not believe.”

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

[14:3]  202 tn The word “there” is not in the Greek text, but is implied.

[14:3]  203 sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  204 tn Grk “word.”

[14:3]  205 tn Here the context indicates the miraculous nature of the signs mentioned.

[14:4]  206 tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  207 tn These clauses are a good example of the contrastive μὲνδέ (mende) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.

[14:5]  208 tn Grk “So there came about an attempt” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[14:5]  209 tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  210 tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

[14:6]  211 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  212 tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  213 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  214 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:7]  215 tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.

[14:7]  216 tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.

[14:8]  217 tn Grk “And in.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[14:8]  218 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  219 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  220 tn Grk “lame from his mother’s womb” (an idiom).

[14:9]  221 tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9]  222 tn Or “looked.”

[14:10]  223 tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  224 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  225 tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[14:11]  226 tn Grk “they lifted up their voice” (an idiom).

[14:11]  227 tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  228 tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:12]  229 tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  230 sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  231 sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).

[14:13]  232 tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.

[14:13]  233 sn See the note on Zeus in the previous verse.

[14:13]  234 tn Or “oxen.”

[14:13]  235 tn Or “wreaths.”

[14:13]  236 tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.

[14:14]  237 sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  238 tn The participle ἀκούσαντες (akousante") is taken temporally.

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

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

[14:14]  241 tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:15]  242 tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  243 tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  244 tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  245 tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:16]  246 tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.

[14:16]  247 tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.

[14:16]  248 tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.

[14:17]  249 tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.

[14:17]  250 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).

[14:17]  251 tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”

[14:17]  252 sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).

[14:18]  253 tn The participle λέγοντες (legontes) is regarded as indicating means.

[14:18]  254 tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.

[14:19]  255 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:19]  256 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).

[14:19]  257 tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).

[14:19]  258 tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.

[14:20]  259 tn Grk “and entered”; the word “back” is not in the Greek text but is implied.

[14:20]  260 tn Grk “And on.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[14:20]  261 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.

[14:21]  262 sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.

[14:21]  263 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.

[14:21]  264 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.

[14:22]  265 tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”

[14:22]  266 sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”

[14:22]  267 sn This reference to the kingdom of God clearly refers to its future arrival.

[14:22]  268 tn Or “sufferings.”

[14:23]  269 sn Appointed elders. See Acts 20:17.

[14:23]  270 tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

[14:23]  271 tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.

[14:23]  272 tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.

[14:24]  273 tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielqonte") has been translated as a finite verb due to requirements of contemporary English style.

[14:24]  274 sn Pamphylia was a province along the southern coast of Asia Minor.

[14:25]  275 tn Or “message.”

[14:25]  276 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.

[14:25]  277 sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.

[14:26]  278 sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).

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

[14:26]  280 tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.

[14:27]  281 tn Or “announced.”

[14:27]  282 sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.

[14:27]  283 sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.

[14:28]  284 tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton cronon) which is the case here.

[14:28]  285 tn Grk “no little (time)” (an idiom).

[15:1]  286 sn That is, they came down from Judea to Antioch in Syria.

[15:1]  287 tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.

[15:2]  288 tn Grk “no little argument and debate” (an idiom).

[15:2]  289 tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.

[15:2]  290 tn Grk “go up to,” but in this context a meeting is implied.

[15:2]  291 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  292 tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.

[15:3]  293 sn Phoenicia was an area along the Mediterranean coast north of Palestine in ancient Syria.

[15:3]  294 tn L&N 33.201 indicates that ἐκδιηγέομαι (ekdihgeomai) means to provide detailed information in a systematic manner, “to inform, to relate, to tell fully.” “Relating at length” conveys this effectively in the present context.

[15:3]  295 tn For ἐποίουν (epoioun) in this verse BDAG 839 s.v. ποιέω 2.c has “they brought joy to the members.”

[15:4]  296 tn BDAG 761 s.v. παραδέχομαι 2 has “receive, accept” for the meaning here.

[15:4]  297 tn Or “announced.”

[15:4]  298 tn “They reported all the things God had done with them” – an identical phrase occurs in Acts 14:27. God is always the agent.

[15:5]  299 sn See the note on Pharisee in 5:34.

[15:5]  300 sn The Greek word used here (δεῖ, dei) is a strong term that expresses divine necessity. The claim is that God commanded the circumcision of Gentiles.

[15:5]  301 tn Grk “them”; the referent (the Gentiles) has been specified in the translation for clarity.

[15:5]  302 tn Or “keep.”

[15:6]  303 tn The translation for ἰδεῖν (idein) in this verse is given by BDAG 279-80 s.v. εἶδον 3 as “deliberate concerning this matter.” A contemporary idiom would be to “look into” a matter.

[15:7]  304 tn Or “discussion.” This term is repeated from v. 2.

[15:7]  305 tn Or “long ago” (an idiom, literally “from ancient days”). According to L&N 67.26, “this reference to Peter having been chosen by God sometime before to bring the gospel to the Gentiles can hardly be regarded as a reference to ancient times, though some persons understand this to mean that God’s decision was made at the beginning of time. The usage of ἀφ᾿ ἡμερῶν ἀρχαίων is probably designed to emphasize the established nature of God’s decision for Peter to take the gospel to the Gentiles beginning with the centurion Cornelius. The fact that this was relatively early in the development of the church may also serve to explain the use of the idiom.”

[15:7]  306 sn God chose. The theme of God’s sovereign choice is an important point, because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice.

[15:7]  307 tn Or “word.”

[15:7]  308 tn Or “of the good news.”

[15:7]  309 tn Grk “God chose among you from my mouth the Gentiles to hear the message of the gospel and to believe.” The sense of this sentence in Greek is difficult to render in English. The Greek verb ἐκλέγομαι (eklegomai, “choose”) normally takes a person or thing as a direct object; in this verse the verb has neither clearly stated. The translation understands the phrase “from my mouth,” referring to Peter, as a description of both who God chose and the task to be done. This coupled with the following statement about Gentiles hearing the message of the gospel leads to the more dynamic rendering in the translation.

[15:8]  310 sn The expression who knows the heart means “who knows what people think.”

[15:8]  311 tn Or “has borne witness.”

[15:8]  312 sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

[15:9]  313 tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”

[15:9]  314 tn Or “purifying.”

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

[15:10]  316 sn A yoke is a wooden bar or frame that joins two animals like oxen or horses so that they can pull a wagon, plow, etc. together. Here it is used figuratively of the restriction that some in the early church wanted to place on Gentile converts to Christianity of observing the law of Moses and having males circumcised. The yoke is a decidedly negative image: Matt 23:4, but cf. Matt 11:29-30.

[15:10]  317 tn Or “forefathers”; Grk “fathers.”

[15:11]  318 tn Or “by.”

[15:11]  319 tn Or “Jesus, just as they are.” BDAG 1016-17 s.v. τρόπος 1 translates καθ᾿ ὃν τρόπον (kaqJon tropon) here as “in the same way as.”

[15:12]  320 tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  321 tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[15:13]  322 tn BDAG 922 s.v. σιγάω 1.b lists this passage under the meaning “stop speaking, become silent.”

[15:13]  323 tn Grk “answered, saying”; the redundant participle λέγων (legwn) has not been translated.

[15:14]  324 sn Simeon is a form of the apostle Peter’s Aramaic name. James uses Peter’s “Jewish” name here.

[15:14]  325 tn Or “reported,” “described.”

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

[15:14]  327 tn Grk “to take,” but in the sense of selecting or choosing (accompanied by the preposition ἐκ [ek] plus a genitive specifying the group selected from) see Heb 5:1; also BDAG 584 s.v. λαμβάνω 6.

[15:14]  328 sn In the Greek text the expression “from among the Gentiles” is in emphatic position.

[15:15]  329 tn Grk “And the.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[15:15]  330 sn The term agree means “match” or “harmonize with.” James’ point in the introduction argues that many of the OT prophets taught this. He gives one example (which follows).

[15:16]  331 tn Grk “After these things.”

[15:16]  332 sn The first person pronoun I refers to God and his activity. It is God who is doing this.

[15:16]  333 tn Or more generally, “dwelling”; perhaps, “royal tent.” According to BDAG 928 s.v. σκηνή the word can mean “tent” or “hut,” or more generally “lodging” or “dwelling.” In this verse (a quotation from Amos 9:11) BDAG refers this to David’s ruined kingdom; it is possibly an allusion to a king’s tent (a royal tent). God is at work to reestablish David’s line (Acts 2:30-36; 13:32-39).

[15:16]  334 tn BDAG 86 s.v. ἀνορθόω places this verb under the meaning “to build someth. up again after it has fallen, rebuild, restore,” but since ἀνοικοδομέω (anoikodomew, “rebuild”) has occurred twice in this verse already, “restore” is used here.

[15:17]  335 tn Or “so that all other people.” The use of this term follows Amos 9:11 LXX.

[15:17]  336 tn Here καί (kai) introduces an explanatory clause that explains the preceding phrase “the rest of humanity.” The clause introduced by καί (kai) could also be punctuated in English as a parenthesis.

[15:17]  337 tn Or “all the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:17]  338 tn Grk “all the Gentiles on whom my name has been called.” Based on well-attested OT usage, the passive of ἐπικαλέω (epikalew) here indicates God’s ownership (“all the Gentiles who belong to me”) or calling (“all the Gentiles whom I have called to be my own”). See L&N 11.28.

[15:17]  339 sn A quotation from Amos 9:11-12 LXX. James demonstrated a high degree of cultural sensitivity when he cited a version of the text (the Septuagint, the Greek translation of the Old Testament) that Gentiles would use.

[15:18]  340 sn Who makes these things known. The remark emphasizes how God’s design of these things reaches back to the time he declared them.

[15:18]  341 sn An allusion to Isa 45:21.

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

[15:19]  343 tn Or “trouble.” This term is a NT hapax legomenon (BDAG 775 s.v. παρενοχλέω).

[15:19]  344 tn Or “among the nations” (in Greek the word for “nation” and “Gentile” is the same).

[15:20]  345 tn The translation “to write a letter, to send a letter to” for ἐπιστέλλω (epistellw) is given in L&N 33.49.

[15:20]  346 tn Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior).

[15:20]  347 tn Or “polluted.”

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

[15:21]  349 tn Grk “from generations of old”; the translation “fr. ancient times” is given by BDAG 192 s.v. γενεά 3.b.

[15:21]  350 tn The translation “read aloud” is used to indicate the actual practice; translating as “read” could be misunderstood to mean private, silent reading.

[15:21]  351 sn See the note on synagogue in 6:9.

[15:22]  352 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:22]  353 sn Silas. See 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1 (= Silvanus).

[15:22]  354 sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  355 tn Grk “writing by their hand” (an idiom for sending a letter).

[15:23]  356 tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[15:23]  357 tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

[15:23]  358 tn Grk “to the brothers who are from the Gentiles.”

[15:23]  359 sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:23]  360 tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

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

[15:24]  362 tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

[15:24]  363 tn Grk “souls.”

[15:24]  364 tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

[15:25]  365 tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.

[15:25]  366 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:26]  367 tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

[15:26]  368 tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

[15:26]  369 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[15:27]  370 tn This verb has been translated as an epistolary aorist.

[15:27]  371 sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

[15:27]  372 tn Grk “by means of word” (an idiom for a verbal report).

[15:28]  373 tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.

[15:28]  374 tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

[15:29]  375 tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

[15:29]  376 tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

[15:29]  377 tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

[15:29]  378 tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

[15:29]  379 tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

[15:30]  380 tn Or “sent away.”

[15:30]  381 sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:30]  382 tn Or “congregation” (referring to the group of believers).

[15:31]  383 tn Grk “read it.” The translation “read aloud” is used to indicate the actual practice of public reading; translating as “read” could be misunderstood to mean private, silent, or individual reading.

[15:31]  384 tn Grk “they”; the referent (the people) is specified in the translation for clarity.

[15:31]  385 tn Or “at its encouraging message.”

[15:32]  386 tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.

[15:33]  387 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[15:33]  388 tn The word “there” is not in the Greek text, but is implied.

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

[15:35]  390 sn Antioch was a city in Syria (not Antioch in Pisidia).

[15:35]  391 sn This is a parenthetical note by the author.

[15:35]  392 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[15:36]  393 tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.

[15:36]  394 tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  395 tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

[15:38]  396 tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  397 sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[15:39]  398 tn Grk “There happened a sharp disagreement.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[15:39]  399 tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”

[15:39]  400 tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.

[15:39]  401 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[15:40]  402 tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.

[15:40]  403 tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelfwn),.

[15:41]  404 sn Strengthening. See Acts 14:22; 15:32; 18:23.

[16:1]  405 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. It was about 90 mi (145 km) from Tarsus.

[16:1]  406 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:1]  407 tn Grk “And behold, a disciple.” Here ἰδού (idou) has not been translated.

[16:1]  408 tn L&N 31.103 translates this phrase “the son of a Jewish woman who was a believer.”

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

[16:2]  410 sn Lystra was a city in Lycaonia about 25 mi (40 km) south of Iconium.

[16:2]  411 sn Iconium was a city in Lycaonia about 110 mi (175 km) east of Pisidian Antioch.

[16:2]  412 tn For this sense of μαρτυρέω (marturew), see BDAG 618 s.v. 2.b.

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

[16:3]  414 tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  415 tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  416 tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  417 tn Or “who lived in the area.”

[16:3]  418 tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:4]  419 tn Or “cities.”

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

[16:4]  421 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[16:4]  422 tn Grk “for them”; the referent (Gentile believers) has been specified in the translation for clarity.

[16:4]  423 tn Or “observe” or “follow.”

[16:5]  424 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.



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