Discovery BoxActs 13:4--14:27
Context13:4 So Barnabas and Saul, 1 sent out by the Holy Spirit, went down to Seleucia, 2 and from there they sailed to Cyprus. 3 13:5 When 4 they arrived 5 in Salamis, 6 they began to proclaim 7 the word of God in the Jewish synagogues. 8 (Now they also had John 9 as their assistant.) 10 13:6 When they had crossed over 11 the whole island as far as Paphos, 12 they found a magician, a Jewish false prophet named Bar-Jesus, 13 13:7 who was with the proconsul 14 Sergius Paulus, an intelligent man. The proconsul 15 summoned 16 Barnabas and Saul and wanted to hear 17 the word of God. 13:8 But the magician Elymas 18 (for that is the way his name is translated) 19 opposed them, trying to turn the proconsul 20 away from the faith. 13:9 But Saul (also known as Paul), 21 filled with the Holy Spirit, 22 stared straight 23 at him 13:10 and said, “You who are full of all deceit and all wrongdoing, 24 you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? 25 13:11 Now 26 look, the hand of the Lord is against 27 you, and you will be blind, unable to see the sun for a time!” Immediately mistiness 28 and darkness came over 29 him, and he went around seeking people 30 to lead him by the hand. 13:12 Then when the proconsul 31 saw what had happened, he believed, 32 because he was greatly astounded 33 at the teaching about 34 the Lord.
13:13 Then Paul and his companions put out to sea 35 from Paphos 36 and came to Perga 37 in Pamphylia, 38 but John 39 left them and returned to Jerusalem. 40 13:14 Moving on from 41 Perga, 42 they arrived at Pisidian Antioch, 43 and on the Sabbath day they went into 44 the synagogue 45 and sat down. 13:15 After the reading from the law and the prophets, 46 the leaders of the synagogue 47 sent them a message, 48 saying, “Brothers, 49 if you have any message 50 of exhortation 51 for the people, speak it.” 52 13:16 So Paul stood up, 53 gestured 54 with his hand and said,
“Men of Israel, 55 and you Gentiles who fear God, 56 listen: 13:17 The God of this people Israel 57 chose our ancestors 58 and made the people great 59 during their stay as foreigners 60 in the country 61 of Egypt, and with uplifted arm 62 he led them out of it. 13:18 For 63 a period of about forty years he put up with 64 them in the wilderness. 65 13:19 After 66 he had destroyed 67 seven nations 68 in the land of Canaan, he gave his people their land as an inheritance. 69 13:20 All this took 70 about four hundred fifty years. After this 71 he gave them judges until the time of 72 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 73 forty years. 13:22 After removing him, God 74 raised up 75 David their king. He testified about him: 76 ‘I have found David 77 the son of Jesse to be a man after my heart, 78 who will accomplish everything I want him to do.’ 79 13:23 From the descendants 80 of this man 81 God brought to Israel a Savior, Jesus, just as he promised. 82 13:24 Before 83 Jesus 84 arrived, John 85 had proclaimed a baptism for repentance 86 to all the people of Israel. 13:25 But while John was completing his mission, 87 he said repeatedly, 88 ‘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!’ 89 13:26 Brothers, 90 descendants 91 of Abraham’s family, 92 and those Gentiles among you who fear God, 93 the message 94 of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize 95 him, 96 and they fulfilled the sayings 97 of the prophets that are read every Sabbath by condemning 98 him. 99 13:28 Though 100 they found 101 no basis 102 for a death sentence, 103 they asked Pilate to have him executed. 13:29 When they had accomplished 104 everything that was written 105 about him, they took him down 106 from the cross 107 and placed him 108 in a tomb. 13:30 But God raised 109 him from the dead, 13:31 and 110 for many days he appeared to those who had accompanied 111 him from Galilee to Jerusalem. These 112 are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, 113 13:33 that this promise 114 God has fulfilled to us, their children, by raising 115 Jesus, as also it is written in the second psalm, ‘You are my Son; 116 today I have fathered you.’ 117 13:34 But regarding the fact that he has raised Jesus 118 from the dead, never 119 again to be 120 in a state of decay, God 121 has spoken in this way: ‘I will give you 122 the holy and trustworthy promises 123 made to David.’ 124 13:35 Therefore he also says in another psalm, 125 ‘You will not permit your Holy One 126 to experience 127 decay.’ 128 13:36 For David, after he had served 129 God’s purpose in his own generation, died, 130 was buried with his ancestors, 131 and experienced 132 decay, 13:37 but the one 133 whom God raised up did not experience 134 decay. 13:38 Therefore let it be known to you, brothers, that through this one 135 forgiveness of sins is proclaimed to you, 13:39 and by this one 136 everyone who believes is justified 137 from everything from which the law of Moses could not justify 138 you. 139 13:40 Watch out, 140 then, that what is spoken about by 141 the prophets does not happen to you:
13:41 ‘Look, you scoffers; be amazed and perish! 142
For I am doing a work in your days,
a work you would never believe, even if someone tells you.’” 143
13:42 As Paul and Barnabas 144 were going out, 145 the people 146 were urging 147 them to speak about these things 148 on the next Sabbath. 13:43 When the meeting of the synagogue 149 had broken up, 150 many of the Jews and God-fearing proselytes 151 followed Paul and Barnabas, who were speaking with them and were persuading 152 them 153 to continue 154 in the grace of God.
13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. 155 13:45 But when the Jews saw the crowds, they were filled with jealousy, 156 and they began to contradict 157 what Paul was saying 158 by reviling him. 159 13:46 Both Paul and Barnabas replied courageously, 160 “It was necessary to speak the word of God 161 to you first. Since you reject it and do not consider yourselves worthy 162 of eternal life, we 163 are turning to the Gentiles. 164 13:47 For this 165 is what the Lord has commanded us: ‘I have appointed 166 you to be a light 167 for the Gentiles, to bring salvation 168 to the ends of the earth.’” 169 13:48 When the Gentiles heard this, they began to rejoice 170 and praise 171 the word of the Lord, and all who had been appointed for eternal life 172 believed. 13:49 So the word of the Lord was spreading 173 through the entire region. 13:50 But the Jews incited 174 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 175 of their region. 13:51 So after they shook 176 the dust off their feet 177 in protest against them, they went to Iconium. 178 13:52 And the disciples were filled with joy 179 and with the Holy Spirit.
14:1 The same thing happened in Iconium 180 when Paul and Barnabas 181 went into the Jewish synagogue 182 and spoke in such a way that a large group 183 of both Jews and Greeks believed. 14:2 But the Jews who refused to believe 184 stirred up the Gentiles and poisoned their minds 185 against the brothers. 14:3 So they stayed there 186 for a considerable time, speaking out courageously for the Lord, who testified 187 to the message 188 of his grace, granting miraculous signs 189 and wonders to be performed through their hands. 14:4 But the population 190 of the city was divided; some 191 sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made 192 an attempt to mistreat 193 them and stone them, 194 14:6 Paul and Barnabas 195 learned about it 196 and fled to the Lycaonian cities of Lystra 197 and Derbe 198 and the surrounding region. 14:7 There 199 they continued to proclaim 200 the good news.
14:8 In 201 Lystra 202 sat a man who could not use his feet, 203 lame from birth, 204 who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul 205 stared 206 intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” 207 And the man 208 leaped up and began walking. 209 14:11 So when the crowds saw what Paul had done, they shouted 210 in the Lycaonian language, 211 “The gods have come down to us in human form!” 212 14:12 They began to call 213 Barnabas Zeus 214 and Paul Hermes, 215 because he was the chief speaker. 14:13 The priest of the temple 216 of Zeus, 217 located just outside the city, brought bulls 218 and garlands 219 to the city gates; he and the crowds wanted to offer sacrifices to them. 220 14:14 But when the apostles 221 Barnabas and Paul heard about 222 it, they tore 223 their clothes and rushed out 224 into the crowd, shouting, 225 14:15 “Men, why are you doing these things? We too are men, with human natures 226 just like you! We are proclaiming the good news to you, so that you should turn 227 from these worthless 228 things to the living God, who made the heaven, the earth, 229 the sea, and everything that is in them. 14:16 In 230 past 231 generations he allowed all the nations 232 to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, 233 by giving you rain from heaven 234 and fruitful seasons, satisfying you 235 with food and your hearts with joy.” 236 14:18 Even by saying 237 these things, they scarcely persuaded 238 the crowds not to offer sacrifice to them.
14:19 But Jews came from Antioch 239 and Iconium, 240 and after winning 241 the crowds over, they stoned 242 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 243 into the city. On 244 the next day he left with Barnabas for Derbe. 245
14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, 246 to Iconium, 247 and to Antioch. 248 14:22 They strengthened 249 the souls of the disciples and encouraged them to continue 250 in the faith, saying, “We must enter the kingdom 251 of God through many persecutions.” 252 14:23 When they had appointed elders 253 for them in the various churches, 254 with prayer and fasting 255 they entrusted them to the protection 256 of the Lord in whom they had believed. 14:24 Then they passed through 257 Pisidia and came into Pamphylia, 258 14:25 and when they had spoken the word 259 in Perga, 260 they went down to Attalia. 261 14:26 From there they sailed back to Antioch, 262 where they had been commended 263 to the grace of God for the work they had now completed. 264 14:27 When they arrived and gathered the church together, they reported 265 all the things God 266 had done with them, and that he had opened a door 267 of faith for the Gentiles.
[13:4] 1 tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
[13:4] 2 sn Seleucia was the port city of Antioch in Syria.
[13:4] 3 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
[13:5] 4 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] 5 tn The participle γενόμενοι (genomenoi) is taken temporally.
[13:5] 6 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] 7 tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.
[13:5] 8 sn See the note on synagogue in 6:9.
[13:5] 9 sn John refers here to John Mark (see Acts 12:25).
[13:5] 10 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] 11 tn Or “had passed through,” “had traveled through.”
[13:6] 12 sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.
[13:6] 13 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] 14 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[13:7] 15 tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.
[13:7] 16 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] 17 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] 18 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] 19 sn A parenthetical note by the author.
[13:8] 20 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[13:9] 21 sn A parenthetical note by the author.
[13:9] 22 sn This qualifying clause in the narrative indicates who represented God in the dispute.
[13:9] 23 tn Or “gazed intently.”
[13:10] 24 tn Or “unscrupulousness.”
[13:10] 25 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] 26 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] 27 tn Grk “upon,” but in a negative sense.
[13:11] 28 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] 30 tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”
[13:12] 31 sn See the note on proconsul in v. 8.
[13:12] 32 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] 33 tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.
[13:12] 34 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] 35 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] 36 sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.
[13:13] 37 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] 38 sn Pamphylia was a province in the southern part of Asia Minor.
[13:13] 39 sn That is, John Mark.
[13:13] 40 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] 41 tn Or “Passing by.”
[13:14] 42 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
[13:14] 43 tn Or “at Antioch in Pisidia.”
[13:14] 44 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] 45 sn See the note on synagogue in 6:9.
[13:15] 46 sn After the reading from the law and the prophets. In the 1st century Jewish synagogue, it was customary after the reading of the Torah (law) and prophets for men to give exhortation from the scriptures.
[13:15] 47 tn Normally ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). Since the term is plural here, however, and it would sound strange to the English reader to speak of “the presidents of the synagogue,” the alternative translation “leaders” is used. “Rulers” would also be acceptable, but does not convey quite the same idea.
[13:15] 48 tn Grk “sent to them”; the word “message” is an understood direct object. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
[13:15] 49 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
[13:15] 51 tn Or “encouragement.”
[13:16] 53 tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.
[13:16] 55 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] 56 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] 57 tn Or “people of Israel.”
[13:17] 58 tn Or “forefathers”; Grk “fathers.”
[13:17] 59 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] 60 tn Or “as resident aliens.”
[13:17] 62 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] 63 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] 64 tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).
[13:19] 66 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] 67 tn The participle καθελών (kaqelwn) is taken temporally.
[13:19] 68 sn Seven nations. See Deut 7:1.
[13:19] 69 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] 70 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] 71 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] 72 tn The words “the time of” are not in the Greek text, but are implied.
[13:21] 73 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] 74 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[13:22] 75 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] 76 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] 77 sn A quotation from Ps 89:20.
[13:22] 78 sn A quotation from 1 Sam 13:14.
[13:22] 79 tn Or “who will perform all my will,” “who will carry out all my wishes.”
[13:23] 80 tn Or “From the offspring”; Grk “From the seed.”
[13:23] 81 sn The phrase this man is in emphatic position in the Greek text.
[13:23] 82 tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.
[13:24] 83 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] 84 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] 85 sn John refers here to John the Baptist.
[13:24] 86 tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.
[13:25] 88 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] 89 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] 90 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
[13:26] 93 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] 95 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] 97 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] 98 tn The participle κρίναντες (krinante") is instrumental here.
[13:27] 99 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] 100 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] 101 tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.
[13:28] 102 sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.
[13:28] 103 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
[13:29] 104 tn Or “carried out.”
[13:29] 105 sn That is, everything that was written in OT scripture.
[13:29] 106 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] 107 tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
[13:29] 108 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] 109 sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.
[13:31] 110 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] 111 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] 112 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] 113 tn Or “to our forefathers”; Grk “the fathers.”
[13:33] 114 tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.
[13:33] 115 tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.
[13:33] 116 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] 117 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] 118 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:34] 119 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] 120 tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.
[13:34] 121 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[13:34] 122 tn The pronoun “you” is plural here. The promises of David are offered to the people.
[13:34] 123 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] 124 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] 125 tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.
[13:35] 126 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] 127 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] 128 sn A quotation from Ps 16:10.
[13:36] 129 tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.
[13:36] 130 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] 131 tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
[13:36] 132 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] 133 sn The one whom God raised up refers to Jesus.
[13:37] 134 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] 135 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] 136 sn This one refers here to Jesus.
[13:39] 137 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] 138 tn Or “could not free.”
[13:39] 139 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] 140 sn The speech closes with a warning, “Watch out,” that also stresses culpability.
[13:41] 143 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] 144 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[13:42] 145 tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.
[13:42] 146 tn Grk “they”; the referent (the people) has been specified in the translation for clarity.
[13:42] 147 tn Or “begging,” “inviting.”
[13:43] 149 sn See the note on synagogue in 6:9.
[13:43] 150 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] 151 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] 152 tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.
[13:43] 153 tn Grk “who, as they were speaking with them, were persuading them.”
[13:43] 154 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] 155 tc Most
[13:45] 156 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] 157 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] 158 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] 159 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] 160 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] 161 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] 162 tn Or “and consider yourselves unworthy.”
[13:46] 163 tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.
[13:46] 164 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] 165 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] 166 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] 167 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] 168 tn Grk “that you should be for salvation,” but more simply “to bring salvation.”
[13:47] 169 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] 170 tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.
[13:48] 171 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] 172 sn Note the contrast to v. 46 in regard to eternal life.
[13:49] 173 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] 174 tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.
[13:50] 175 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] 176 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] 177 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] 178 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] 179 sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.
[14:1] 180 sn Iconium. See the note in 13:51.
[14:1] 181 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[14:1] 182 sn See the note on synagogue in 6:9.
[14:1] 183 tn Or “that a large crowd.”
[14:2] 184 tn Or “who would not believe.”
[14:2] 185 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] 186 tn The word “there” is not in the Greek text, but is implied.
[14:3] 187 sn The Lord testified to the message by granting the signs described in the following clause.
[14:3] 189 tn Here the context indicates the miraculous nature of the signs mentioned.
[14:4] 190 tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").
[14:4] 191 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] 192 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] 193 tn On this verb see BDAG 1022 s.v. ὑβρίζω.
[14:5] 194 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] 195 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[14:6] 196 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] 197 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] 198 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
[14:7] 199 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] 200 tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.
[14:8] 201 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] 202 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
[14:8] 203 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
[14:8] 204 tn Grk “lame from his mother’s womb” (an idiom).
[14:9] 205 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] 207 tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”
[14:10] 208 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[14:10] 209 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] 210 tn Grk “they lifted up their voice” (an idiom).
[14:11] 211 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] 212 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] 213 tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.
[14:12] 214 sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
[14:12] 215 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] 216 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] 217 sn See the note on Zeus in the previous verse.
[14:13] 220 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] 221 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] 222 tn The participle ἀκούσαντες (akousante") is taken temporally.
[14:14] 223 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] 224 tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”
[14:14] 225 tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.
[14:15] 226 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] 227 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] 228 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] 229 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] 230 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] 231 tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.
[14:16] 232 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] 233 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] 234 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[14:17] 235 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] 236 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] 237 tn The participle λέγοντες (legontes) is regarded as indicating means.
[14:18] 238 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] 239 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
[14:19] 240 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] 241 tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).
[14:19] 242 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] 243 tn Grk “and entered”; the word “back” is not in the Greek text but is implied.
[14:20] 244 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] 245 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] 246 sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.
[14:21] 247 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.
[14:21] 248 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
[14:22] 249 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] 250 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] 251 sn This reference to the kingdom of God clearly refers to its future arrival.
[14:22] 252 tn Or “sufferings.”
[14:23] 253 sn Appointed elders. See Acts 20:17.
[14:23] 254 tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.
[14:23] 255 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] 256 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] 257 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] 258 sn Pamphylia was a province along the southern coast of Asia Minor.
[14:25] 260 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
[14:25] 261 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] 262 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] 263 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] 264 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] 265 tn Or “announced.”
[14:27] 266 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] 267 sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.
