Kisah Para Rasul 13:8-18
Konteks13:8 But the magician Elymas 1 (for that is the way his name is translated) 2 opposed them, trying to turn the proconsul 3 away from the faith. 13:9 But Saul (also known as Paul), 4 filled with the Holy Spirit, 5 stared straight 6 at him 13:10 and said, “You who are full of all deceit and all wrongdoing, 7 you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? 8 13:11 Now 9 look, the hand of the Lord is against 10 you, and you will be blind, unable to see the sun for a time!” Immediately mistiness 11 and darkness came over 12 him, and he went around seeking people 13 to lead him by the hand. 13:12 Then when the proconsul 14 saw what had happened, he believed, 15 because he was greatly astounded 16 at the teaching about 17 the Lord.
13:13 Then Paul and his companions put out to sea 18 from Paphos 19 and came to Perga 20 in Pamphylia, 21 but John 22 left them and returned to Jerusalem. 23 13:14 Moving on from 24 Perga, 25 they arrived at Pisidian Antioch, 26 and on the Sabbath day they went into 27 the synagogue 28 and sat down. 13:15 After the reading from the law and the prophets, 29 the leaders of the synagogue 30 sent them a message, 31 saying, “Brothers, 32 if you have any message 33 of exhortation 34 for the people, speak it.” 35 13:16 So Paul stood up, 36 gestured 37 with his hand and said,
“Men of Israel, 38 and you Gentiles who fear God, 39 listen: 13:17 The God of this people Israel 40 chose our ancestors 41 and made the people great 42 during their stay as foreigners 43 in the country 44 of Egypt, and with uplifted arm 45 he led them out of it. 13:18 For 46 a period of about forty years he put up with 47 them in the wilderness. 48
[13:8] 1 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] 2 sn A parenthetical note by the author.
[13:8] 3 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[13:9] 4 sn A parenthetical note by the author.
[13:9] 5 sn This qualifying clause in the narrative indicates who represented God in the dispute.
[13:9] 6 tn Or “gazed intently.”
[13:10] 7 tn Or “unscrupulousness.”
[13:10] 8 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] 9 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] 10 tn Grk “upon,” but in a negative sense.
[13:11] 11 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] 13 tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”
[13:12] 14 sn See the note on proconsul in v. 8.
[13:12] 15 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] 16 tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.
[13:12] 17 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] 18 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] 19 sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.
[13:13] 20 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] 21 sn Pamphylia was a province in the southern part of Asia Minor.
[13:13] 22 sn That is, John Mark.
[13:13] 23 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).
[13:13] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[13:14] 24 tn Or “Passing by.”
[13:14] 25 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
[13:14] 26 tn Or “at Antioch in Pisidia.”
[13:14] sn Pisidian Antioch was a city in Pisidia about 100 mi (160 km) north of Perga. It was both a Roman colony and the seat of military and civil authority in S. Galatia. One had to trek over the Taurus Mountains to get there, since the city was 3,600 ft (1,100 m) above sea level.
[13:14] map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.
[13:14] 27 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] 28 sn See the note on synagogue in 6:9.
[13:15] 29 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] 30 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] 31 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] 32 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
[13:15] 34 tn Or “encouragement.”
[13:16] 36 tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.
[13:16] 38 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] 39 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] 40 tn Or “people of Israel.”
[13:17] 41 tn Or “forefathers”; Grk “fathers.”
[13:17] sn Note how Paul identifies with his audience by referring to our ancestors. He speaks as a Jew. God’s design in history is the theme of the speech. The speech is like Stephen’s, only here the focus is on a promised Son of David.
[13:17] 42 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] 43 tn Or “as resident aliens.”
[13:17] 45 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] 46 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] 47 tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).
