Kisah Para Rasul 13:13-52
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.
[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.
