Discovery BoxActs 13:2--14:28
Context13:2 While they were serving 1 the Lord and fasting, the Holy Spirit said, “Set apart 2 for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted 3 and 4 prayed and placed their hands 5 on them, they sent them off.
13:4 So Barnabas and Saul, 6 sent out by the Holy Spirit, went down to Seleucia, 7 and from there they sailed to Cyprus. 8 13:5 When 9 they arrived 10 in Salamis, 11 they began to proclaim 12 the word of God in the Jewish synagogues. 13 (Now they also had John 14 as their assistant.) 15 13:6 When they had crossed over 16 the whole island as far as Paphos, 17 they found a magician, a Jewish false prophet named Bar-Jesus, 18 13:7 who was with the proconsul 19 Sergius Paulus, an intelligent man. The proconsul 20 summoned 21 Barnabas and Saul and wanted to hear 22 the word of God. 13:8 But the magician Elymas 23 (for that is the way his name is translated) 24 opposed them, trying to turn the proconsul 25 away from the faith. 13:9 But Saul (also known as Paul), 26 filled with the Holy Spirit, 27 stared straight 28 at him 13:10 and said, “You who are full of all deceit and all wrongdoing, 29 you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? 30 13:11 Now 31 look, the hand of the Lord is against 32 you, and you will be blind, unable to see the sun for a time!” Immediately mistiness 33 and darkness came over 34 him, and he went around seeking people 35 to lead him by the hand. 13:12 Then when the proconsul 36 saw what had happened, he believed, 37 because he was greatly astounded 38 at the teaching about 39 the Lord.
13:13 Then Paul and his companions put out to sea 40 from Paphos 41 and came to Perga 42 in Pamphylia, 43 but John 44 left them and returned to Jerusalem. 45 13:14 Moving on from 46 Perga, 47 they arrived at Pisidian Antioch, 48 and on the Sabbath day they went into 49 the synagogue 50 and sat down. 13:15 After the reading from the law and the prophets, 51 the leaders of the synagogue 52 sent them a message, 53 saying, “Brothers, 54 if you have any message 55 of exhortation 56 for the people, speak it.” 57 13:16 So Paul stood up, 58 gestured 59 with his hand and said,
“Men of Israel, 60 and you Gentiles who fear God, 61 listen: 13:17 The God of this people Israel 62 chose our ancestors 63 and made the people great 64 during their stay as foreigners 65 in the country 66 of Egypt, and with uplifted arm 67 he led them out of it. 13:18 For 68 a period of about forty years he put up with 69 them in the wilderness. 70 13:19 After 71 he had destroyed 72 seven nations 73 in the land of Canaan, he gave his people their land as an inheritance. 74 13:20 All this took 75 about four hundred fifty years. After this 76 he gave them judges until the time of 77 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 78 forty years. 13:22 After removing him, God 79 raised up 80 David their king. He testified about him: 81 ‘I have found David 82 the son of Jesse to be a man after my heart, 83 who will accomplish everything I want him to do.’ 84 13:23 From the descendants 85 of this man 86 God brought to Israel a Savior, Jesus, just as he promised. 87 13:24 Before 88 Jesus 89 arrived, John 90 had proclaimed a baptism for repentance 91 to all the people of Israel. 13:25 But while John was completing his mission, 92 he said repeatedly, 93 ‘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!’ 94 13:26 Brothers, 95 descendants 96 of Abraham’s family, 97 and those Gentiles among you who fear God, 98 the message 99 of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize 100 him, 101 and they fulfilled the sayings 102 of the prophets that are read every Sabbath by condemning 103 him. 104 13:28 Though 105 they found 106 no basis 107 for a death sentence, 108 they asked Pilate to have him executed. 13:29 When they had accomplished 109 everything that was written 110 about him, they took him down 111 from the cross 112 and placed him 113 in a tomb. 13:30 But God raised 114 him from the dead, 13:31 and 115 for many days he appeared to those who had accompanied 116 him from Galilee to Jerusalem. These 117 are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, 118 13:33 that this promise 119 God has fulfilled to us, their children, by raising 120 Jesus, as also it is written in the second psalm, ‘You are my Son; 121 today I have fathered you.’ 122 13:34 But regarding the fact that he has raised Jesus 123 from the dead, never 124 again to be 125 in a state of decay, God 126 has spoken in this way: ‘I will give you 127 the holy and trustworthy promises 128 made to David.’ 129 13:35 Therefore he also says in another psalm, 130 ‘You will not permit your Holy One 131 to experience 132 decay.’ 133 13:36 For David, after he had served 134 God’s purpose in his own generation, died, 135 was buried with his ancestors, 136 and experienced 137 decay, 13:37 but the one 138 whom God raised up did not experience 139 decay. 13:38 Therefore let it be known to you, brothers, that through this one 140 forgiveness of sins is proclaimed to you, 13:39 and by this one 141 everyone who believes is justified 142 from everything from which the law of Moses could not justify 143 you. 144 13:40 Watch out, 145 then, that what is spoken about by 146 the prophets does not happen to you:
13:41 ‘Look, you scoffers; be amazed and perish! 147
For I am doing a work in your days,
a work you would never believe, even if someone tells you.’” 148
13:42 As Paul and Barnabas 149 were going out, 150 the people 151 were urging 152 them to speak about these things 153 on the next Sabbath. 13:43 When the meeting of the synagogue 154 had broken up, 155 many of the Jews and God-fearing proselytes 156 followed Paul and Barnabas, who were speaking with them and were persuading 157 them 158 to continue 159 in the grace of God.
13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. 160 13:45 But when the Jews saw the crowds, they were filled with jealousy, 161 and they began to contradict 162 what Paul was saying 163 by reviling him. 164 13:46 Both Paul and Barnabas replied courageously, 165 “It was necessary to speak the word of God 166 to you first. Since you reject it and do not consider yourselves worthy 167 of eternal life, we 168 are turning to the Gentiles. 169 13:47 For this 170 is what the Lord has commanded us: ‘I have appointed 171 you to be a light 172 for the Gentiles, to bring salvation 173 to the ends of the earth.’” 174 13:48 When the Gentiles heard this, they began to rejoice 175 and praise 176 the word of the Lord, and all who had been appointed for eternal life 177 believed. 13:49 So the word of the Lord was spreading 178 through the entire region. 13:50 But the Jews incited 179 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 180 of their region. 13:51 So after they shook 181 the dust off their feet 182 in protest against them, they went to Iconium. 183 13:52 And the disciples were filled with joy 184 and with the Holy Spirit.
14:1 The same thing happened in Iconium 185 when Paul and Barnabas 186 went into the Jewish synagogue 187 and spoke in such a way that a large group 188 of both Jews and Greeks believed. 14:2 But the Jews who refused to believe 189 stirred up the Gentiles and poisoned their minds 190 against the brothers. 14:3 So they stayed there 191 for a considerable time, speaking out courageously for the Lord, who testified 192 to the message 193 of his grace, granting miraculous signs 194 and wonders to be performed through their hands. 14:4 But the population 195 of the city was divided; some 196 sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made 197 an attempt to mistreat 198 them and stone them, 199 14:6 Paul and Barnabas 200 learned about it 201 and fled to the Lycaonian cities of Lystra 202 and Derbe 203 and the surrounding region. 14:7 There 204 they continued to proclaim 205 the good news.
14:8 In 206 Lystra 207 sat a man who could not use his feet, 208 lame from birth, 209 who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul 210 stared 211 intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” 212 And the man 213 leaped up and began walking. 214 14:11 So when the crowds saw what Paul had done, they shouted 215 in the Lycaonian language, 216 “The gods have come down to us in human form!” 217 14:12 They began to call 218 Barnabas Zeus 219 and Paul Hermes, 220 because he was the chief speaker. 14:13 The priest of the temple 221 of Zeus, 222 located just outside the city, brought bulls 223 and garlands 224 to the city gates; he and the crowds wanted to offer sacrifices to them. 225 14:14 But when the apostles 226 Barnabas and Paul heard about 227 it, they tore 228 their clothes and rushed out 229 into the crowd, shouting, 230 14:15 “Men, why are you doing these things? We too are men, with human natures 231 just like you! We are proclaiming the good news to you, so that you should turn 232 from these worthless 233 things to the living God, who made the heaven, the earth, 234 the sea, and everything that is in them. 14:16 In 235 past 236 generations he allowed all the nations 237 to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, 238 by giving you rain from heaven 239 and fruitful seasons, satisfying you 240 with food and your hearts with joy.” 241 14:18 Even by saying 242 these things, they scarcely persuaded 243 the crowds not to offer sacrifice to them.
14:19 But Jews came from Antioch 244 and Iconium, 245 and after winning 246 the crowds over, they stoned 247 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 248 into the city. On 249 the next day he left with Barnabas for Derbe. 250
14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, 251 to Iconium, 252 and to Antioch. 253 14:22 They strengthened 254 the souls of the disciples and encouraged them to continue 255 in the faith, saying, “We must enter the kingdom 256 of God through many persecutions.” 257 14:23 When they had appointed elders 258 for them in the various churches, 259 with prayer and fasting 260 they entrusted them to the protection 261 of the Lord in whom they had believed. 14:24 Then they passed through 262 Pisidia and came into Pamphylia, 263 14:25 and when they had spoken the word 264 in Perga, 265 they went down to Attalia. 266 14:26 From there they sailed back to Antioch, 267 where they had been commended 268 to the grace of God for the work they had now completed. 269 14:27 When they arrived and gathered the church together, they reported 270 all the things God 271 had done with them, and that he had opened a door 272 of faith for the Gentiles. 14:28 So they spent 273 considerable 274 time with the disciples.
[13:2] 1 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] 3 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] 4 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] 5 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] 6 tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
[13:4] 7 sn Seleucia was the port city of Antioch in Syria.
[13:4] 8 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
[13:5] 9 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] 10 tn The participle γενόμενοι (genomenoi) is taken temporally.
[13:5] 11 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] 12 tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.
[13:5] 13 sn See the note on synagogue in 6:9.
[13:5] 14 sn John refers here to John Mark (see Acts 12:25).
[13:5] 15 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] 16 tn Or “had passed through,” “had traveled through.”
[13:6] 17 sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.
[13:6] 18 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] 19 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[13:7] 20 tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.
[13:7] 21 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] 22 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] 23 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] 24 sn A parenthetical note by the author.
[13:8] 25 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[13:9] 26 sn A parenthetical note by the author.
[13:9] 27 sn This qualifying clause in the narrative indicates who represented God in the dispute.
[13:9] 28 tn Or “gazed intently.”
[13:10] 29 tn Or “unscrupulousness.”
[13:10] 30 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] 31 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] 32 tn Grk “upon,” but in a negative sense.
[13:11] 33 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] 35 tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”
[13:12] 36 sn See the note on proconsul in v. 8.
[13:12] 37 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] 38 tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.
[13:12] 39 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] 46 tn Or “Passing by.”
[13:14] 47 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
[13:14] 48 tn Or “at Antioch in Pisidia.”
[13:14] 49 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] 50 sn See the note on synagogue in 6:9.
[13:15] 51 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] 52 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] 53 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] 54 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
[13:15] 56 tn Or “encouragement.”
[13:16] 58 tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.
[13:16] 60 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] 61 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] 62 tn Or “people of Israel.”
[13:17] 63 tn Or “forefathers”; Grk “fathers.”
[13:17] 64 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] 65 tn Or “as resident aliens.”
[13:17] 67 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] 68 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] 69 tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).
[13:19] 71 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] 72 tn The participle καθελών (kaqelwn) is taken temporally.
[13:19] 73 sn Seven nations. See Deut 7:1.
[13:19] 74 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] 75 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] 76 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] 77 tn The words “the time of” are not in the Greek text, but are implied.
[13:21] 78 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] 79 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[13:22] 80 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] 81 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] 82 sn A quotation from Ps 89:20.
[13:22] 83 sn A quotation from 1 Sam 13:14.
[13:22] 84 tn Or “who will perform all my will,” “who will carry out all my wishes.”
[13:23] 85 tn Or “From the offspring”; Grk “From the seed.”
[13:23] 86 sn The phrase this man is in emphatic position in the Greek text.
[13:23] 87 tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.
[13:24] 88 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] 89 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] 90 sn John refers here to John the Baptist.
[13:24] 91 tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.
[13:25] 93 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] 94 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] 95 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
[13:26] 98 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] 100 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] 101 tn Grk “this one.”
[13:27] 102 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] 103 tn The participle κρίναντες (krinante") is instrumental here.
[13:27] 104 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] 105 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] 106 tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.
[13:28] 107 sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.
[13:28] 108 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
[13:29] 109 tn Or “carried out.”
[13:29] 110 sn That is, everything that was written in OT scripture.
[13:29] 111 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] 112 tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
[13:29] 113 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] 114 sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.
[13:31] 115 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] 116 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] 117 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] 118 tn Or “to our forefathers”; Grk “the fathers.”
[13:33] 119 tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.
[13:33] 120 tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.
[13:33] 121 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] 122 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] 123 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:34] 124 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] 125 tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.
[13:34] 126 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[13:34] 127 tn The pronoun “you” is plural here. The promises of David are offered to the people.
[13:34] 128 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] 129 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] 130 tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.
[13:35] 131 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] 132 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] 133 sn A quotation from Ps 16:10.
[13:36] 134 tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.
[13:36] 135 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] 136 tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
[13:36] 137 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] 138 sn The one whom God raised up refers to Jesus.
[13:37] 139 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] 140 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] 141 sn This one refers here to Jesus.
[13:39] 142 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] 143 tn Or “could not free.”
[13:39] 144 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] 145 sn The speech closes with a warning, “Watch out,” that also stresses culpability.
[13:41] 148 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] 149 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[13:42] 150 tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.
[13:42] 151 tn Grk “they”; the referent (the people) has been specified in the translation for clarity.
[13:42] 152 tn Or “begging,” “inviting.”
[13:43] 154 sn See the note on synagogue in 6:9.
[13:43] 155 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] 156 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] 157 tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.
[13:43] 158 tn Grk “who, as they were speaking with them, were persuading them.”
[13:43] 159 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] 160 tc Most
[13:45] 161 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] 162 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] 163 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] 164 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] 165 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] 166 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] 167 tn Or “and consider yourselves unworthy.”
[13:46] 168 tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.
[13:46] 169 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] 170 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] 171 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] 172 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] 173 tn Grk “that you should be for salvation,” but more simply “to bring salvation.”
[13:47] 174 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] 175 tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.
[13:48] 176 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] 177 sn Note the contrast to v. 46 in regard to eternal life.
[13:49] 178 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] 179 tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.
[13:50] 180 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] 181 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] 182 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] 183 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] 184 sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.
[14:1] 185 sn Iconium. See the note in 13:51.
[14:1] 186 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[14:1] 187 sn See the note on synagogue in 6:9.
[14:1] 188 tn Or “that a large crowd.”
[14:2] 189 tn Or “who would not believe.”
[14:2] 190 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] 191 tn The word “there” is not in the Greek text, but is implied.
[14:3] 192 sn The Lord testified to the message by granting the signs described in the following clause.
[14:3] 194 tn Here the context indicates the miraculous nature of the signs mentioned.
[14:4] 195 tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").
[14:4] 196 tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.
[14:5] 197 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] 198 tn On this verb see BDAG 1022 s.v. ὑβρίζω.
[14:5] 199 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] 200 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[14:6] 201 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] 202 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] 203 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
[14:7] 204 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] 205 tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.
[14:8] 206 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] 207 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
[14:8] 208 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
[14:8] 209 tn Grk “lame from his mother’s womb” (an idiom).
[14:9] 210 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.
[14:10] 212 tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”
[14:10] 213 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[14:10] 214 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] 215 tn Grk “they lifted up their voice” (an idiom).
[14:11] 216 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] 217 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] 218 tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.
[14:12] 219 sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
[14:12] 220 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] 221 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] 222 sn See the note on Zeus in the previous verse.
[14:13] 225 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] 226 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] 227 tn The participle ἀκούσαντες (akousante") is taken temporally.
[14:14] 228 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] 229 tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”
[14:14] 230 tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.
[14:15] 231 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] 232 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] 233 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] 234 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] 235 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] 236 tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.
[14:16] 237 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] 238 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] 239 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[14:17] 240 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] 241 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] 242 tn The participle λέγοντες (legontes) is regarded as indicating means.
[14:18] 243 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] 244 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
[14:19] 245 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] 246 tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).
[14:19] 247 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] 248 tn Grk “and entered”; the word “back” is not in the Greek text but is implied.
[14:20] 249 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] 250 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] 251 sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.
[14:21] 252 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.
[14:21] 253 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
[14:22] 254 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] 255 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] 256 sn This reference to the kingdom of God clearly refers to its future arrival.
[14:22] 257 tn Or “sufferings.”
[14:23] 258 sn Appointed elders. See Acts 20:17.
[14:23] 259 tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.
[14:23] 260 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] 261 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] 262 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] 263 sn Pamphylia was a province along the southern coast of Asia Minor.
[14:25] 265 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
[14:25] 266 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] 267 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] 268 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] 269 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] 270 tn Or “announced.”
[14:27] 271 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] 272 sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.
[14:28] 273 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.
