Kisah Para Rasul 13:13--14:25
Konteks13:13 Then Paul and his companions put out to sea 1 from Paphos 2 and came to Perga 3 in Pamphylia, 4 but John 5 left them and returned to Jerusalem. 6 13:14 Moving on from 7 Perga, 8 they arrived at Pisidian Antioch, 9 and on the Sabbath day they went into 10 the synagogue 11 and sat down. 13:15 After the reading from the law and the prophets, 12 the leaders of the synagogue 13 sent them a message, 14 saying, “Brothers, 15 if you have any message 16 of exhortation 17 for the people, speak it.” 18 13:16 So Paul stood up, 19 gestured 20 with his hand and said,
“Men of Israel, 21 and you Gentiles who fear God, 22 listen: 13:17 The God of this people Israel 23 chose our ancestors 24 and made the people great 25 during their stay as foreigners 26 in the country 27 of Egypt, and with uplifted arm 28 he led them out of it. 13:18 For 29 a period of about forty years he put up with 30 them in the wilderness. 31 13:19 After 32 he had destroyed 33 seven nations 34 in the land of Canaan, he gave his people their land as an inheritance. 35 13:20 All this took 36 about four hundred fifty years. After this 37 he gave them judges until the time of 38 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 39 forty years. 13:22 After removing him, God 40 raised up 41 David their king. He testified about him: 42 ‘I have found David 43 the son of Jesse to be a man after my heart, 44 who will accomplish everything I want him to do.’ 45 13:23 From the descendants 46 of this man 47 God brought to Israel a Savior, Jesus, just as he promised. 48 13:24 Before 49 Jesus 50 arrived, John 51 had proclaimed a baptism for repentance 52 to all the people of Israel. 13:25 But while John was completing his mission, 53 he said repeatedly, 54 ‘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!’ 55 13:26 Brothers, 56 descendants 57 of Abraham’s family, 58 and those Gentiles among you who fear God, 59 the message 60 of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize 61 him, 62 and they fulfilled the sayings 63 of the prophets that are read every Sabbath by condemning 64 him. 65 13:28 Though 66 they found 67 no basis 68 for a death sentence, 69 they asked Pilate to have him executed. 13:29 When they had accomplished 70 everything that was written 71 about him, they took him down 72 from the cross 73 and placed him 74 in a tomb. 13:30 But God raised 75 him from the dead, 13:31 and 76 for many days he appeared to those who had accompanied 77 him from Galilee to Jerusalem. These 78 are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, 79 13:33 that this promise 80 God has fulfilled to us, their children, by raising 81 Jesus, as also it is written in the second psalm, ‘You are my Son; 82 today I have fathered you.’ 83 13:34 But regarding the fact that he has raised Jesus 84 from the dead, never 85 again to be 86 in a state of decay, God 87 has spoken in this way: ‘I will give you 88 the holy and trustworthy promises 89 made to David.’ 90 13:35 Therefore he also says in another psalm, 91 ‘You will not permit your Holy One 92 to experience 93 decay.’ 94 13:36 For David, after he had served 95 God’s purpose in his own generation, died, 96 was buried with his ancestors, 97 and experienced 98 decay, 13:37 but the one 99 whom God raised up did not experience 100 decay. 13:38 Therefore let it be known to you, brothers, that through this one 101 forgiveness of sins is proclaimed to you, 13:39 and by this one 102 everyone who believes is justified 103 from everything from which the law of Moses could not justify 104 you. 105 13:40 Watch out, 106 then, that what is spoken about by 107 the prophets does not happen to you:
13:41 ‘Look, you scoffers; be amazed and perish! 108
For I am doing a work in your days,
a work you would never believe, even if someone tells you.’” 109
13:42 As Paul and Barnabas 110 were going out, 111 the people 112 were urging 113 them to speak about these things 114 on the next Sabbath. 13:43 When the meeting of the synagogue 115 had broken up, 116 many of the Jews and God-fearing proselytes 117 followed Paul and Barnabas, who were speaking with them and were persuading 118 them 119 to continue 120 in the grace of God.
13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. 121 13:45 But when the Jews saw the crowds, they were filled with jealousy, 122 and they began to contradict 123 what Paul was saying 124 by reviling him. 125 13:46 Both Paul and Barnabas replied courageously, 126 “It was necessary to speak the word of God 127 to you first. Since you reject it and do not consider yourselves worthy 128 of eternal life, we 129 are turning to the Gentiles. 130 13:47 For this 131 is what the Lord has commanded us: ‘I have appointed 132 you to be a light 133 for the Gentiles, to bring salvation 134 to the ends of the earth.’” 135 13:48 When the Gentiles heard this, they began to rejoice 136 and praise 137 the word of the Lord, and all who had been appointed for eternal life 138 believed. 13:49 So the word of the Lord was spreading 139 through the entire region. 13:50 But the Jews incited 140 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 141 of their region. 13:51 So after they shook 142 the dust off their feet 143 in protest against them, they went to Iconium. 144 13:52 And the disciples were filled with joy 145 and with the Holy Spirit.
14:1 The same thing happened in Iconium 146 when Paul and Barnabas 147 went into the Jewish synagogue 148 and spoke in such a way that a large group 149 of both Jews and Greeks believed. 14:2 But the Jews who refused to believe 150 stirred up the Gentiles and poisoned their minds 151 against the brothers. 14:3 So they stayed there 152 for a considerable time, speaking out courageously for the Lord, who testified 153 to the message 154 of his grace, granting miraculous signs 155 and wonders to be performed through their hands. 14:4 But the population 156 of the city was divided; some 157 sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made 158 an attempt to mistreat 159 them and stone them, 160 14:6 Paul and Barnabas 161 learned about it 162 and fled to the Lycaonian cities of Lystra 163 and Derbe 164 and the surrounding region. 14:7 There 165 they continued to proclaim 166 the good news.
14:8 In 167 Lystra 168 sat a man who could not use his feet, 169 lame from birth, 170 who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul 171 stared 172 intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” 173 And the man 174 leaped up and began walking. 175 14:11 So when the crowds saw what Paul had done, they shouted 176 in the Lycaonian language, 177 “The gods have come down to us in human form!” 178 14:12 They began to call 179 Barnabas Zeus 180 and Paul Hermes, 181 because he was the chief speaker. 14:13 The priest of the temple 182 of Zeus, 183 located just outside the city, brought bulls 184 and garlands 185 to the city gates; he and the crowds wanted to offer sacrifices to them. 186 14:14 But when the apostles 187 Barnabas and Paul heard about 188 it, they tore 189 their clothes and rushed out 190 into the crowd, shouting, 191 14:15 “Men, why are you doing these things? We too are men, with human natures 192 just like you! We are proclaiming the good news to you, so that you should turn 193 from these worthless 194 things to the living God, who made the heaven, the earth, 195 the sea, and everything that is in them. 14:16 In 196 past 197 generations he allowed all the nations 198 to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, 199 by giving you rain from heaven 200 and fruitful seasons, satisfying you 201 with food and your hearts with joy.” 202 14:18 Even by saying 203 these things, they scarcely persuaded 204 the crowds not to offer sacrifice to them.
14:19 But Jews came from Antioch 205 and Iconium, 206 and after winning 207 the crowds over, they stoned 208 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 209 into the city. On 210 the next day he left with Barnabas for Derbe. 211
14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, 212 to Iconium, 213 and to Antioch. 214 14:22 They strengthened 215 the souls of the disciples and encouraged them to continue 216 in the faith, saying, “We must enter the kingdom 217 of God through many persecutions.” 218 14:23 When they had appointed elders 219 for them in the various churches, 220 with prayer and fasting 221 they entrusted them to the protection 222 of the Lord in whom they had believed. 14:24 Then they passed through 223 Pisidia and came into Pamphylia, 224 14:25 and when they had spoken the word 225 in Perga, 226 they went down to Attalia. 227
[13:13] 1 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] 2 sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.
[13:13] 3 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] 4 sn Pamphylia was a province in the southern part of Asia Minor.
[13:13] 5 sn That is, John Mark.
[13:13] 6 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] 8 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
[13:14] 9 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] 10 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] 11 sn See the note on synagogue in 6:9.
[13:15] 12 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] 13 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] 14 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] 15 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
[13:15] 17 tn Or “encouragement.”
[13:16] 19 tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.
[13:16] 21 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] 22 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] 23 tn Or “people of Israel.”
[13:17] 24 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] 25 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] 26 tn Or “as resident aliens.”
[13:17] 28 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] 29 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] 30 tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).
[13:19] 32 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] 33 tn The participle καθελών (kaqelwn) is taken temporally.
[13:19] 34 sn Seven nations. See Deut 7:1.
[13:19] 35 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] 36 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] 37 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] 38 tn The words “the time of” are not in the Greek text, but are implied.
[13:21] 39 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] 40 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[13:22] 41 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] 42 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] 43 sn A quotation from Ps 89:20.
[13:22] 44 sn A quotation from 1 Sam 13:14.
[13:22] 45 tn Or “who will perform all my will,” “who will carry out all my wishes.”
[13:23] 46 tn Or “From the offspring”; Grk “From the seed.”
[13:23] sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.
[13:23] 47 sn The phrase this man is in emphatic position in the Greek text.
[13:23] 48 tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.
[13:23] sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.
[13:24] 49 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] 50 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] 51 sn John refers here to John the Baptist.
[13:24] 52 tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.
[13:25] 54 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] 55 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] 56 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
[13:26] 59 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] 61 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] 63 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] sn They fulfilled the sayings. The people in Jerusalem and the Jewish rulers should have known better, because they had the story read to them weekly in the synagogue.
[13:27] 64 tn The participle κρίναντες (krinante") is instrumental here.
[13:27] 65 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] 66 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] 67 tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.
[13:28] 68 sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.
[13:28] 69 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
[13:29] 70 tn Or “carried out.”
[13:29] 71 sn That is, everything that was written in OT scripture.
[13:29] 72 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] 73 tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
[13:29] 74 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] 75 sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.
[13:31] 76 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] 77 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] 78 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] 79 tn Or “to our forefathers”; Grk “the fathers.”
[13:33] 80 tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.
[13:33] sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).
[13:33] 81 tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.
[13:33] sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).
[13:33] 82 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] 83 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.”
[13:33] sn A quotation from Ps 2:7.
[13:34] 84 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:34] 85 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] 86 tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.
[13:34] 87 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[13:34] 88 tn The pronoun “you” is plural here. The promises of David are offered to the people.
[13:34] 89 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] 90 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] 91 tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.
[13:35] 92 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] 93 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] 94 sn A quotation from Ps 16:10.
[13:36] 95 tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.
[13:36] 96 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] 97 tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
[13:36] 98 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] 99 sn The one whom God raised up refers to Jesus.
[13:37] 100 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] 101 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] 102 sn This one refers here to Jesus.
[13:39] 103 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] 104 tn Or “could not free.”
[13:39] 105 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] 106 sn The speech closes with a warning, “Watch out,” that also stresses culpability.
[13:41] 109 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] 110 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[13:42] 111 tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.
[13:42] 112 tn Grk “they”; the referent (the people) has been specified in the translation for clarity.
[13:42] 113 tn Or “begging,” “inviting.”
[13:43] 115 sn See the note on synagogue in 6:9.
[13:43] 116 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] 117 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] 118 tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.
[13:43] 119 tn Grk “who, as they were speaking with them, were persuading them.”
[13:43] 120 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] 121 tc Most
[13:44] 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 vv. 48 and 49; Acts 8:25; 15:35, 36; 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.
[13:45] 122 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] 123 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] 124 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] 125 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] 126 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] 127 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] 128 tn Or “and consider yourselves unworthy.”
[13:46] 129 tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.
[13:46] 130 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] 131 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] 132 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] 133 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] 134 tn Grk “that you should be for salvation,” but more simply “to bring salvation.”
[13:47] 135 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] 136 tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.
[13:48] 137 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] 138 sn Note the contrast to v. 46 in regard to eternal life.
[13:49] 139 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] 140 tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.
[13:50] 141 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] 142 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] 143 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] 144 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] 145 sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.
[14:1] 146 sn Iconium. See the note in 13:51.
[14:1] 147 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[14:1] 148 sn See the note on synagogue in 6:9.
[14:1] 149 tn Or “that a large crowd.”
[14:2] 150 tn Or “who would not believe.”
[14:2] 151 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] 152 tn The word “there” is not in the Greek text, but is implied.
[14:3] 153 sn The Lord testified to the message by granting the signs described in the following clause.
[14:3] 155 tn Here the context indicates the miraculous nature of the signs mentioned.
[14:4] 156 tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").
[14:4] 157 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] 158 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] 159 tn On this verb see BDAG 1022 s.v. ὑβρίζω.
[14:5] 160 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] 161 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[14:6] 162 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] 163 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] map For location see JP1 E2; JP2 E2; JP3 E2.
[14:6] 164 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
[14:6] map For location see JP1 E2; JP2 E2; JP3 E2.
[14:7] 165 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] 166 tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.
[14:8] 167 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] 168 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
[14:8] map For location see JP1 E2; JP2 E2; JP3 E2.
[14:8] 169 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
[14:8] 170 tn Grk “lame from his mother’s womb” (an idiom).
[14:8] sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.
[14:9] 171 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] 173 tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”
[14:10] 174 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[14:10] 175 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] 176 tn Grk “they lifted up their voice” (an idiom).
[14:11] 177 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] 178 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.”
[14:11] sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.
[14:12] 179 tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.
[14:12] 180 sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
[14:12] 181 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] 182 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] 183 sn See the note on Zeus in the previous verse.
[14:13] sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.
[14:13] 186 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] 187 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] 188 tn The participle ἀκούσαντες (akousante") is taken temporally.
[14:14] 189 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] 190 tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”
[14:14] 191 tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.
[14:14] sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.
[14:15] 192 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] 193 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] 194 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] 195 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] 196 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] 197 tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.
[14:16] 198 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] 199 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] 200 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[14:17] 201 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] 202 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] 203 tn The participle λέγοντες (legontes) is regarded as indicating means.
[14:18] 204 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] 205 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
[14:19] map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.
[14:19] 206 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] 207 tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).
[14:19] 208 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] 209 tn Grk “and entered”; the word “back” is not in the Greek text but is implied.
[14:20] 210 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] 211 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.
[14:20] map For location see JP1 E2; JP2 E2; JP3 E2.
[14:21] 212 sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.
[14:21] map For location see JP1 E2; JP2 E2; JP3 E2.
[14:21] 213 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.
[14:21] 214 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
[14:21] map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.
[14:22] 215 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] 216 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] 217 sn This reference to the kingdom of God clearly refers to its future arrival.
[14:22] 218 tn Or “sufferings.”
[14:23] 219 sn Appointed elders. See Acts 20:17.
[14:23] 220 tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.
[14:23] 221 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] 222 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] 223 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] 224 sn Pamphylia was a province along the southern coast of Asia Minor.
[14:25] 226 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
[14:25] 227 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.
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