Discovery BoxActs 4:36
Context4:36 So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”), 1
Acts 11:22
Context11:22 A report 2 about them came to the attention 3 of the church in Jerusalem, 4 and they sent Barnabas 5 to Antioch. 6
Acts 11:25
Context11:25 Then Barnabas departed for Tarsus to look for Saul,
Acts 12:25
Context12:25 So Barnabas and Saul returned to 7 Jerusalem 8 when they had completed 9 their mission, 10 bringing along with them John Mark. 11
Acts 13:2
Context13:2 While they were serving 12 the Lord and fasting, the Holy Spirit said, “Set apart 13 for me Barnabas and Saul for the work to which I have called them.”
Acts 15:2
Context15:2 When Paul and Barnabas had a major argument and debate 14 with them, the church 15 appointed Paul and Barnabas and some others from among them to go up to meet with 16 the apostles and elders in Jerusalem 17 about this point of disagreement. 18
Acts 15:25-26
Context15:25 we have unanimously 19 decided 20 to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who 21 have risked their lives 22 for the name of our Lord Jesus Christ. 23
Acts 15:35-39
Context15:35 But Paul and Barnabas remained in Antioch, 24 teaching and proclaiming (along with many others) 25 the word of the Lord. 26
15:36 After some days Paul said to Barnabas, “Let’s return 27 and visit the brothers in every town where we proclaimed the word of the Lord 28 to see how they are doing.” 29 15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted 30 that they should not take along this one who had left them in Pamphylia 31 and had not accompanied them in the work. 15:39 They had 32 a sharp disagreement, 33 so that they parted company. Barnabas took along 34 Mark and sailed away to Cyprus, 35
Acts 15:1
Context15:1 Now some men came down from Judea 36 and began to teach the brothers, “Unless you are circumcised 37 according to the custom of Moses, you cannot be saved.”
Colossians 1:6
Context1:6 that has come to you. Just as in the entire world this gospel 38 is bearing fruit and growing, so it has also been bearing fruit and growing 39 among you from the first day you heard it and understood the grace of God in truth.
Galatians 2:9
Context2:9 and when James, Cephas, 40 and John, who had a reputation as 41 pillars, 42 recognized 43 the grace that had been given to me, they gave to Barnabas and me 44 the right hand of fellowship, agreeing 45 that we would go to the Gentiles and they to the circumcised. 46
Galatians 2:13
Context2:13 And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them 47 by their hypocrisy.
[4:36] 1 sn This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11.
[11:22] 3 tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.
[11:22] 4 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:22] 5 tc ‡ Most
[11:22] 6 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.
[12:25] 7 tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sams syhmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì74 A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante", “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some
[12:25] 8 sn That is, from Jerusalem to Antioch (see Acts 11:29-30).
[12:25] 10 tn Grk “ministry” or “service.”
[12:25] 11 tn Grk “John who was also called Mark.”
[13:2] 12 tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.
[15:2] 14 tn Grk “no little argument and debate” (an idiom).
[15:2] 15 tn Grk “they”; the referent (the church, or the rest of the believers at Antioch) has been specified to avoid confusion with the Judaizers mentioned in the preceding clause.
[15:2] 16 tn Grk “go up to,” but in this context a meeting is implied.
[15:2] 17 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:2] 18 tn Or “point of controversy.” It is unclear whether this event parallels Gal 2:1-10 or that Gal 2 fits with Acts 11:30. More than likely Gal 2:1-10 is to be related to Acts 11:30.
[15:25] 19 tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.
[15:25] 20 tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”
[15:26] 21 tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”
[15:26] 22 tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.
[15:26] 23 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[15:35] 24 sn Antioch was a city in Syria (not Antioch in Pisidia).
[15:35] 25 sn This is a parenthetical note by the author.
[15:35] 26 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[15:36] 27 tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.
[15:36] 28 tn See the note on the phrase “word of the Lord” in v. 35.
[15:36] 29 tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.
[15:38] 30 tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.
[15:38] 31 sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.
[15:39] 32 tn Grk “There happened a sharp disagreement.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[15:39] 33 tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”
[15:39] 34 tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.
[15:39] 35 sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.
[15:1] 36 sn That is, they came down from Judea to Antioch in Syria.
[15:1] 37 tc Codex Bezae (D) and a few other witnesses have “and walk” here (i.e., instead of τῷ ἔθει τῷ Μωϋσέως [tw eqei tw Mwu>sew"] they read καὶ τῷ ἔθει τῷ Μωϋσέως περιπατῆτε [kai tw eqei tw Mwu>sew" peripathte]). This is a decidedly stronger focus on obedience to the Law. As well, D expands vv. 1-5 in various places with the overall effect of being “more sympathetic to the local tradition of the church at Jerusalem” while the Alexandrian witnesses are more sympathetic to Paul (TCGNT 377). Codex D is well known for having a significantly longer text in Acts, but modern scholarship is generally of the opinion that the text of D expands on the original wording of Acts, with a theological viewpoint that especially puts Peter in a more authoritarian light. The expansion in these five verses is in keeping with that motif even though Peter is not explicitly in view.
[1:6] 38 tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.
[1:6] 39 tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.
[2:9] 40 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).
[2:9] 41 tn Or “who were influential as,” or “who were reputed to be.” See also the note on the word “influential” in 2:6.
[2:9] 42 sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.
[2:9] 43 tn The participle γνόντες (gnontes) has been taken temporally. It is structurally parallel to the participle translated “when they saw” in v. 7.
[2:9] 44 tn Grk “me and Barnabas.”
[2:9] 45 tn Grk “so,” with the ἵνα (Jina) indicating the result of the “pillars” extending the “right hand of fellowship,” but the translation “they gave…the right hand of fellowship so that we would go” could be misunderstood as purpose here. The implication of the scene is that an agreement, outlined at the end of v. 10, was reached between Paul and Barnabas on the one hand and the “pillars” of the Jerusalem church on the other.
[2:9] 46 tn Grk “to the circumcision,” a collective reference to the Jewish people.
[2:13] 47 tn The words “with them” are a reflection of the σύν- (sun-) prefix on the verb συναπήχθη (sunaphcqh; see L&N 31.76).
