Kisah Para Rasul 12:12--13:13

12:12 When Peter ¹  realized this, he went to the house of Mary, the mother of John Mark, ²  where many people had gathered together and were praying. 12:13 When he knocked at the door of the outer gate, a slave girl named Rhoda answered. ³  12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told ⁴  them ⁵  that Peter was standing at the gate. 12:15 But they said to her, “You’ve lost your mind!” ⁶  But she kept insisting that it was Peter, ⁷  and they kept saying, ⁸  “It is his angel!” ⁹  12:16 Now Peter continued knocking, and when they opened the door ¹⁰  and saw him, they were greatly astonished. ¹¹  12:17 He motioned to them ¹²  with his hand to be quiet and then related ¹³  how the Lord had brought ¹⁴  him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. ¹⁵ 

12:18 At daybreak ¹⁶  there was great consternation ¹⁷  among the soldiers over what had become of Peter. 12:19 When Herod ¹⁸  had searched ¹⁹  for him and did not find him, he questioned ²⁰  the guards and commanded that they be led away to execution. ²¹  Then ²²  Herod ²³  went down from Judea to Caesarea ²⁴  and stayed there.

12:20 Now Herod ²⁵  was having an angry quarrel ²⁶  with the people of Tyre ²⁷  and Sidon. ²⁸  So they joined together ²⁹  and presented themselves before him. And after convincing ³⁰  Blastus, the king’s personal assistant, ³¹  to help them, ³²  they asked for peace, ³³  because their country’s food supply was provided by the king’s country. 12:21 On a day determined in advance, Herod ³⁴  put on his royal robes, ³⁵  sat down on the judgment seat, ³⁶  and made a speech ³⁷  to them. 12:22 But the crowd ³⁸  began to shout, ³⁹  “The voice of a god, ⁴⁰  and not of a man!” 12:23 Immediately an angel of the Lord ⁴¹  struck ⁴²  Herod ⁴³  down because he did not give the glory to God, and he was eaten by worms and died. ⁴⁴  12:24 But the word of God ⁴⁵  kept on increasing ⁴⁶  and multiplying.

12:25 So Barnabas and Saul returned to ⁴⁷  Jerusalem ⁴⁸  when they had completed ⁴⁹  their mission, ⁵⁰  bringing along with them John Mark. ⁵¹ 

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ⁵²  Barnabas, Simeon called Niger, ⁵³  Lucius the Cyrenian, ⁵⁴  Manaen (a close friend of Herod ⁵⁵  the tetrarch ⁵⁶  from childhood ⁵⁷ ) and Saul. 13:2 While they were serving ⁵⁸  the Lord and fasting, the Holy Spirit said, “Set apart ⁵⁹  for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted ⁶⁰  and ⁶¹  prayed and placed their hands ⁶²  on them, they sent them off.

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ⁶³  sent out by the Holy Spirit, went down to Seleucia, ⁶⁴  and from there they sailed to Cyprus. ⁶⁵  13:5 When ⁶⁶  they arrived ⁶⁷  in Salamis, ⁶⁸  they began to proclaim ⁶⁹  the word of God in the Jewish synagogues. ⁷⁰  (Now they also had John ⁷¹  as their assistant.) ⁷²  13:6 When they had crossed over ⁷³  the whole island as far as Paphos, ⁷⁴  they found a magician, a Jewish false prophet named Bar-Jesus, ⁷⁵  13:7 who was with the proconsul ⁷⁶  Sergius Paulus, an intelligent man. The proconsul ⁷⁷  summoned ⁷⁸  Barnabas and Saul and wanted to hear ⁷⁹  the word of God. 13:8 But the magician Elymas ⁸⁰  (for that is the way his name is translated) ⁸¹  opposed them, trying to turn the proconsul ⁸²  away from the faith. 13:9 But Saul (also known as Paul), ⁸³  filled with the Holy Spirit, ⁸⁴  stared straight ⁸⁵  at him 13:10 and said, “You who are full of all deceit and all wrongdoing, ⁸⁶  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ⁸⁷  13:11 Now ⁸⁸  look, the hand of the Lord is against ⁸⁹  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ⁹⁰  and darkness came over ⁹¹  him, and he went around seeking people ⁹²  to lead him by the hand. 13:12 Then when the proconsul ⁹³  saw what had happened, he believed, ⁹⁴  because he was greatly astounded ⁹⁵  at the teaching about ⁹⁶  the Lord.

Paul and Barnabas at Pisidian Antioch

13:13 Then Paul and his companions put out to sea ⁹⁷  from Paphos ⁹⁸  and came to Perga ⁹⁹  in Pamphylia, ¹⁰⁰  but John ¹⁰¹  left them and returned to Jerusalem. ¹⁰² 

Kisah Para Rasul 15:37

15:37 Barnabas wanted to bring John called Mark along with them too,

[12:12]  ¹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[12:12]  ² tn Grk “John who was also called Mark.”

[12:12]  sn John Mark becomes a key figure in Acts 12:25; 13:5, 13; 15:37-39.

[12:13]  ³ tn Or “responded.”

[12:14]  ⁴ tn Or “informed.”

[12:14]  ⁵ tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.

[12:15]  ⁶ sn “You’ve lost your mind!” Such a response to the miraculous is not unusual in Luke-Acts. See Luke 24:11; Acts 26:25. The term μαίνομαι (mainomai) can have the idea of being “raving mad” or “totally irrational” (BDAG 610 s.v.). It is a strong expression.

[12:15]  ⁷ tn Grk “she kept insisting that the situation was thus” (cf. BDAG 422 s.v. ἔχω 10.a). Most translations supply a less awkward English phrase like “it was so”; the force of her insistence, however, is that “it was Peter,” which was the point under dispute.

[12:15]  ⁸ tn The two imperfect tense verbs, διϊσχυρίζετο (diiscurizeto) and ἔλεγον (elegon), are both taken iteratively. The picture is thus virtually a shouting match between Rhoda and the rest of the believers.

[12:15]  ⁹ sn The assumption made by those inside, “It is his angel,” seems to allude to the idea of an attending angel (cf. Gen 48:16 LXX; Matt 18:10; Test. Jacob 1:10).

[12:16]  ¹⁰ tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).

[12:16]  ¹¹ sn That they were greatly astonished is a common response in Luke-Acts to God’s work (Luke 8:56; Acts 2:7, 12; 8:13; 9:21; 10:45).

[12:17]  ¹² tn Or “He gave them a signal.” Grk “Giving them a signal…he related to them.” The participle κατασείσας (kataseisa") has been translated as a finite verb due to requirements of contemporary English style.

[12:17]  ¹³ tc ‡ Most mss, including some of the most important ones (B D E Ψ Ï sy), read αὐτοῖς (autoi", “to them”) here, while some excellent and early witnesses (Ì^45vid,74vid א A 33 81 945 1739 pc) lack the pronoun. Although it is possible that the pronoun was deleted because it was seen as superfluous, it is also possible that it was added as a natural expansion on the text, strengthening the connection between Peter and his listeners. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ puts the pronoun in brackets, indicating some doubts as to its authenticity.

[12:17]  ¹⁴ tn Or “led.”

[12:17]  ¹⁵ sn He…went to another place. This is Peter’s last appearance in Acts with the exception of the Jerusalem council in Acts 15.

[12:18]  ¹⁶ tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.

[12:18]  ¹⁷ tn Grk “no little consternation.” The translation given for τάραχος (taraco") in this verse by BDAG 991 s.v. τάραχος 1 is “mental agitation.” The situation indicated by the Greek word is described in L&N 25.243 as “a state of acute distress and great anxiety, with the additional possible implications of dismay and confusion – ‘great distress, extreme anxiety.’” The English word “consternation” is preferred here because it conveys precisely such a situation of anxiety mixed with fear. The reason for this anxiety is explained in the following verse.

[12:19]  ¹⁸ sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:19]  ¹⁹ tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).

[12:19]  ²⁰ tn “Questioned” is used to translate ἀνακρίνας (anakrina") here because a possible translation offered by BDAG 66 s.v. ἀνακρίνω for this verse is “examined,” which could be understood to mean Herod inspected the guards rather than questioned them. The translation used by the NIV, “cross-examined,” also avoids this possible misunderstanding.

[12:19]  ²¹ tn The meaning “led away to execution” for ἀπαχθῆναι (apacqhnai) in this verse is given by BDAG 95 s.v. ἀπάγω 2.c. Although an explicit reference to execution is lacking here, it is what would usually occur in such a case (Acts 16:27; 27:42; Code of Justinian 9.4.4). “Led away to torture” is a less likely option (Pliny the Younger, Letters 10, 96, 8).

[12:19]  ²² tn Grk “and,” but the sequence of events is better expressed in English by “then.” A new sentence is begun in the translation because of the length of the sentence in Greek, which exceeds normal English sentence length.

[12:19]  ²³ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity. Since Herod has been the subject of the preceding material, and the circumstances of his death are the subject of the following verses (20-23), it is best to understand Herod as the subject here. This is especially true since according to Josephus, Ant. 19.8.2 [19.343-352], Herod Agrippa I died at Caesarea in a.d. 44, and vv. 20-23 here describe his death. Thus the end of v. 19 provides Luke’s transition to explain how Herod got from Jerusalem to Caesarea where he died. In spite of all this evidence, the NRSV translates this phrase “Then Peter went down from Judea to Caesarea and stayed there,” understanding the referent to be Peter rather than Herod Agrippa I.

[12:19]  sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great), who died at Caesarea in a.d. 44 according to Josephus, Ant. 19.8.2 [19.343-352].

[12:19]  ²⁴ sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.

[12:19]  map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:20]  ²⁵ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[12:20]  sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:20]  ²⁶ tn Or “was extremely angry.” L&N 33.453 gives the meaning “be angry and quarrel, quarrel angrily” here. However, in L&N 88.180 the alternative “to be violently angry, to be furious” is given. The term is used only once in the NT (BDAG 461 s.v. θυμομαχέω).

[12:20]  ²⁷ sn Tyre was a city and seaport on the coast of Phoenicia.

[12:20]  map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[12:20]  ²⁸ sn Sidon was an ancient Phoenician royal city on the coast between Berytus (Beirut) and Tyre (BDAG 923 s.v. Σιδών).

[12:20]  map For location see Map1 A1; JP3 F3; JP4 F3.

[12:20]  ²⁹ tn Or “with one accord.”

[12:20]  ³⁰ tn Or “persuading.”

[12:20]  ³¹ tn On the term translated “personal assistant” BDAG 554 s.v. κοιτῶν states, “used as part of a title: ὁ ἐπὶ τοῦ κοιτῶνος the one in charge of the bed-chamber, the chamberlain.” This individual was not just a domestic servant or butler, but a highly respected person who had considerable responsibility for the king’s living quarters and personal affairs. The English word “chamberlain” corresponds very closely to this meaning but is not in common use today. The term “personal assistant,” while it might convey more business associations than management of personal affairs, nevertheless communicates the concept well in contemporary English.

[12:20]  ³² tn The words “to help them” are not in the Greek text, but are implied.

[12:20]  ³³ tn Or “for a reconciliation.” There were grave political risks in having Herod angry at them. The detail shows the ruler’s power.

[12:21]  ³⁴ tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.

[12:21]  sn Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).

[12:21]  ³⁵ tn Or “apparel.” On Herod’s robes see Josephus, Ant. 19.8.2 (19.344), summarized in the note at the end of v. 23.

[12:21]  ³⁶ tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “speaker’s platform” for this verse, and a number of modern translations use similar terms (“rostrum,” NASB; “platform,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.

[12:21]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

[12:21]  ³⁷ tn Or “delivered a public address.”

[12:22]  ³⁸ tn The translation “crowd” is given by BDAG 223 s.v. δῆμος; the word often means a gathering of citizens to conduct public business. Here it is simply the group of people gathered to hear the king’s speech.

[12:22]  ³⁹ tn The imperfect verb ἐπεφώνει (epefwnei) is taken ingressively in the sequence of events. Presumably the king had started his speech when the crowd began shouting.

[12:22]  ⁴⁰ sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.

[12:23]  ⁴¹ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ⁴² sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.

[12:23]  ⁴³ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ⁴⁴ sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).

[12:24]  ⁴⁵ sn A metonymy for the number of adherents to God’s word.

[12:24]  ⁴⁶ tn Or “spreading.”

[12:25]  ⁴⁷ 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]  ⁴⁸ sn That is, from Jerusalem to Antioch (see Acts 11:29-30).

[12:25]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:25]  ⁴⁹ tn Grk “fulfilled.”

[12:25]  ⁵⁰ tn Grk “ministry” or “service.”

[12:25]  ⁵¹ tn Grk “John who was also called Mark.”

[13:1]  ⁵² sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[13:1]  ⁵³ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ⁵⁴ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ⁵⁵ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ⁵⁶ tn Or “the governor.”

[13:1]  sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[13:1]  ⁵⁷ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[13:2]  ⁵⁸ 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]  ⁵⁹ tn Or “Appoint.”

[13:3]  ⁶⁰ tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.

[13:3]  ⁶¹ tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.

[13:3]  ⁶² sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.

[13:4]  ⁶³ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ⁶⁴ sn Seleucia was the port city of Antioch in Syria.

[13:4]  ⁶⁵ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[13:5]  ⁶⁶ tn Grk “And when.” 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.

[13:5]  ⁶⁷ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ⁶⁸ sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  ⁶⁹ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ⁷⁰ sn See the note on synagogue in 6:9.

[13:5]  ⁷¹ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ⁷² tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

[13:5]  sn This is a parenthetical note by the author.

[13:6]  ⁷³ tn Or “had passed through,” “had traveled through.”

[13:6]  ⁷⁴ sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ⁷⁵ sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.

[13:7]  ⁷⁶ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ⁷⁷ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ⁷⁸ tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[13:7]  ⁷⁹ sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.

[13:8]  ⁸⁰ 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]  ⁸¹ sn A parenthetical note by the author.

[13:8]  ⁸² sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:9]  ⁸³ sn A parenthetical note by the author.

[13:9]  ⁸⁴ sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ⁸⁵ tn Or “gazed intently.”

[13:10]  ⁸⁶ tn Or “unscrupulousness.”

[13:10]  ⁸⁷ 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]  ⁸⁸ 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]  ⁸⁹ tn Grk “upon,” but in a negative sense.

[13:11]  ⁹⁰ 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]  ⁹¹ tn Grk “fell on.”

[13:11]  ⁹² tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[13:12]  ⁹³ sn See the note on proconsul in v. 8.

[13:12]  ⁹⁴ 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]  ⁹⁵ tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.

[13:12]  ⁹⁶ 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]  ⁹⁷ 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]  ⁹⁸ sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.

[13:13]  ⁹⁹ 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]  ¹⁰⁰ sn Pamphylia was a province in the southern part of Asia Minor.

[13:13]  ¹⁰¹ sn That is, John Mark.

[13:13]  ¹⁰² 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.