Acts 4:36

4:36 So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”), ¹ 

Acts 11:22-26

11:22 A report ²  about them came to the attention ³  of the church in Jerusalem, ⁴  and they sent Barnabas ⁵  to Antioch. ⁶  11:23 When ⁷  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ⁸  to the Lord with devoted hearts, ⁹  11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people ¹⁰  were brought to the Lord. 11:25 Then Barnabas departed for Tarsus to look for Saul, 11:26 and when he found him, he brought him to Antioch. ¹¹  So ¹²  for a whole year Barnabas and Saul ¹³  met with the church and taught a significant number of people. ¹⁴  Now it was in Antioch ¹⁵  that the disciples were first called Christians. ¹⁶ 

Acts 11:30

11:30 They did so, ¹⁷  sending their financial aid ¹⁸  to the elders by Barnabas and Saul.

Acts 12:25

12:25 So Barnabas and Saul returned to ¹⁹  Jerusalem ²⁰  when they had completed ²¹  their mission, ²²  bringing along with them John Mark. ²³ 

Acts 12:1

James is Killed and Peter Imprisoned

12:1 About that time King Herod ²⁴  laid hands on ²⁵  some from the church to harm them. ²⁶ 

Colossians 1:6

1:6 that has come to you. Just as in the entire world this gospel ²⁷  is bearing fruit and growing, so it has also been bearing fruit and growing ²⁸  among you from the first day you heard it and understood the grace of God in truth.

Galatians 2:9

2:9 and when James, Cephas, ²⁹  and John, who had a reputation as ³⁰  pillars, ³¹  recognized ³²  the grace that had been given to me, they gave to Barnabas and me ³³  the right hand of fellowship, agreeing ³⁴  that we would go to the Gentiles and they to the circumcised. ³⁵ 

Galatians 2:13

2:13 And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them ³⁶  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]  ² tn Grk “Word.”

[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 mss read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielqein) is found before ἕως (Jews) in D E Ψ 33 Ï and some versional mss. It is lacking in Ì⁷⁴ א A B 81 1739 pc and some versional mss. Although the infinitive with ἕως fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be original. NA²⁷ has the infinitive in brackets, indicating doubt as to its authenticity.

[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.

[11:23]  ⁷ tn Grk “Antioch, who when.” The relative pronoun was omitted 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.

[11:23]  ⁸ tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.

[11:23]  ⁹ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[11:24]  ¹⁰ tn Grk “a significant crowd.”

[11:26]  ¹¹ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ¹² tn Grk “So it happened that” 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.

[11:26]  ¹³ tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[11:26]  ¹⁴ tn Grk “a significant crowd.”

[11:26]  ¹⁵ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.

[11:26]  ¹⁶ sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.

[11:30]  ¹⁷ tn Grk “Judea, which they did.” The relative pronoun was omitted 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.

[11:30]  ¹⁸ tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[12:25]  ¹⁹ tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sa^ms sy^hmg; ἀπό (apo, “from”) in D E Ψ 36 323 453 614 1175 al; ἐξ (ex, “from”) in Ì⁷⁴ A 33 945 1739 al; ἐξ ᾿Ιερουσαλήμ εἰς ᾿Αντιόχειαν (ex Ierousalhm ei" Antioceian, “from Jerusalem to Antioch”) in {a few later manuscripts and part of the Itala}. A decision on this problem is very difficult, but for several reasons εἰς can be preferred. It is the most difficult reading by far in light of the context, since Paul and Barnabas were going to Jerusalem in 11:30. It is found in better witnesses, א and B being very strong evidence. The other readings, ἐξ and ἀπό, are different from εἰς yet bear essentially the same meaning as each other; this seems to suggest that scribes had problems with εἰς and tried to choose an acceptable revision. If εἰς is the earliest reading, ἀπό may be a clarification of ἐξ, and ἐξ could have arisen through confusion of letters. Or ἐξ and ἀπό could both have independently arisen from εἰς as a more acceptable preposition. Despite such arguments, however, the case for εἰς is not airtight: either ἐξ or ἀπό could be preferred on other lines of reasoning. The reading ἐξ enjoys the earliest support, and εἰς could have arisen through the same confusion of letters mentioned above. The immediate and wider context seems to mitigate against εἰς as the original reading: The aorist participle πληρώσαντες (plhrwsante", “when they had completed”) seems to signal the end of the mission to Jerusalem with the famine relief, so it would make sense in the context for the team to be coming from Jerusalem (to Antioch) rather than to Jerusalem, and 13:1 certainly presents the scene at Antioch. The later addition εἰς ᾿Αντιόχειαν after ᾿Ιερουσαλήμ in some mss seems to be a clarification in light of 13:1 (notice that some of the mss that read ἐξ add εἰς ᾿Αντιόχειαν [945 1739], and some that read ἀπό also add εἰς ᾿Αντιόχειαν [E 323 1175]). Thus, the idea of spatial separation from Jerusalem is strongly implied by the context. This problem is so difficult that some scholars resort to conjectural emendation to determine the original reading. All in all, the reading εἰς should be preferred as original, recognizing that there is a good measure of uncertainty with this solution. For additional discussion, see TCGNT 350-52.

[12:25]  ²⁰ sn That is, from Jerusalem to Antioch (see Acts 11:29-30).

[12:25]  ²¹ tn Grk “fulfilled.”

[12:25]  ²² tn Grk “ministry” or “service.”

[12:25]  ²³ tn Grk “John who was also called Mark.”

[12:1]  ²⁴ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great). His mediocre career is summarized in Josephus, Ant. 18-19. This event took place in a.d. 42 or 43.

[12:1]  ²⁵ tn Or “King Herod had some from the church arrested.”

[12:1]  ²⁶ tn Or “to cause them injury.”

[1:6]  ²⁷ 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]  ²⁸ 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]  ²⁹ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:9]  ³⁰ 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]  ³¹ sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.

[2:9]  ³² 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]  ³³ tn Grk “me and Barnabas.”

[2:9]  ³⁴ 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]  ³⁵ tn Grk “to the circumcision,” a collective reference to the Jewish people.

[2:13]  ³⁶ tn The words “with them” are a reflection of the σύν- (sun-) prefix on the verb συναπήχθη (sunaphcqh; see L&N 31.76).