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 ¹  by their hypocrisy.

Acts 4:36-37

4:36 So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”), ²  4:37 sold ³  a field ⁴  that belonged to him and brought the money ⁵  and placed it at the apostles’ feet.

Acts 11:25

11:25 Then Barnabas departed for Tarsus to look for Saul,

Acts 11:30

11:30 They did so, ⁶  sending their financial aid ⁷  to the elders by Barnabas and Saul.

Acts 12:25

12:25 So Barnabas and Saul returned to ⁸  Jerusalem ⁹  when they had completed ¹⁰  their mission, ¹¹  bringing along with them John Mark. ¹² 

Acts 13:2

13:2 While they were serving ¹³  the Lord and fasting, the Holy Spirit said, “Set apart ¹⁴  for me Barnabas and Saul for the work to which I have called them.”

Acts 13:50

13:50 But the Jews incited ¹⁵  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 ¹⁶  of their region.

Acts 14:12

14:12 They began to call ¹⁷  Barnabas Zeus ¹⁸  and Paul Hermes, ¹⁹  because he was the chief speaker.

Acts 15:25

15:25 we have unanimously ²⁰  decided ²¹  to choose men to send to you along with our dear friends Barnabas and Paul,

Acts 15:36-39

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return ²²  and visit the brothers in every town where we proclaimed the word of the Lord ²³  to see how they are doing.” ²⁴  15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted ²⁵  that they should not take along this one who had left them in Pamphylia ²⁶  and had not accompanied them in the work. 15:39 They had ²⁷  a sharp disagreement, ²⁸  so that they parted company. Barnabas took along ²⁹  Mark and sailed away to Cyprus, ³⁰ 

Acts 15:1

The Jerusalem Council

15:1 Now some men came down from Judea ³¹  and began to teach the brothers, “Unless you are circumcised ³²  according to the custom of Moses, you cannot be saved.”

Colossians 1:6

1:6 that has come to you. Just as in the entire world this gospel ³³  is bearing fruit and growing, so it has also been bearing fruit and growing ³⁴  among you from the first day you heard it and understood the grace of God in truth.

Colossians 4:10

4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him).

[2:13]  ¹ tn The words “with them” are a reflection of the σύν- (sun-) prefix on the verb συναπήχθη (sunaphcqh; see L&N 31.76).

[4:36]  ² 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.

[4:37]  ³ tn Grk “selling a field that belonged to him, brought” The participle πωλήσας (pwlhsa") has been translated as a finite verb due to requirements of contemporary English style.

[4:37]  ⁴ tn Or “a farm.”

[4:37]  ⁵ tn Normally a reference to actual coins (“currency”). See L&N 6.68.

[11:30]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ sn That is, from Jerusalem to Antioch (see Acts 11:29-30).

[12:25]  ¹⁰ tn Grk “fulfilled.”

[12:25]  ¹¹ tn Grk “ministry” or “service.”

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

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

[13:2]  ¹⁴ tn Or “Appoint.”

[13:50]  ¹⁵ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ¹⁶ 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).

[14:12]  ¹⁷ tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  ¹⁸ sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  ¹⁹ 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).

[15:25]  ²⁰ 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]  ²¹ tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

[15:36]  ²² 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]  ²³ tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  ²⁴ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

[15:38]  ²⁵ tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

[15:38]  ²⁶ sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

[15:39]  ²⁷ 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]  ²⁸ tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”

[15:39]  ²⁹ 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]  ³⁰ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

[15:1]  ³¹ sn That is, they came down from Judea to Antioch in Syria.

[15:1]  ³² 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]  ³³ 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]  ³⁴ 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.