Kisah Para Rasul 12:6--14:20
Konteks12:6 On that very night before Herod was going to bring him out for trial, 1 Peter was sleeping between two soldiers, bound with two chains, while 2 guards in front of the door were keeping watch 3 over the prison. 12:7 Suddenly 4 an angel of the Lord 5 appeared, and a light shone in the prison cell. He struck 6 Peter on the side and woke him up, saying, “Get up quickly!” And the chains fell off Peter’s 7 wrists. 8 12:8 The angel said to him, “Fasten your belt 9 and put on your sandals.” Peter 10 did so. Then the angel 11 said to him, “Put on your cloak 12 and follow me.” 12:9 Peter 13 went out 14 and followed him; 15 he did not realize that what was happening through the angel was real, 16 but thought he was seeing a vision. 12:10 After they had passed the first and second guards, 17 they came to the iron 18 gate leading into the city. It 19 opened for them by itself, 20 and they went outside and walked down one narrow street, 21 when at once the angel left him. 12:11 When 22 Peter came to himself, he said, “Now I know for certain that the Lord has sent his angel and rescued 23 me from the hand 24 of Herod 25 and from everything the Jewish people 26 were expecting to happen.”
12:12 When Peter 27 realized this, he went to the house of Mary, the mother of John Mark, 28 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. 29 12:14 When she recognized Peter’s voice, she was so overjoyed she did not open the gate, but ran back in and told 30 them 31 that Peter was standing at the gate. 12:15 But they said to her, “You’ve lost your mind!” 32 But she kept insisting that it was Peter, 33 and they kept saying, 34 “It is his angel!” 35 12:16 Now Peter continued knocking, and when they opened the door 36 and saw him, they were greatly astonished. 37 12:17 He motioned to them 38 with his hand to be quiet and then related 39 how the Lord had brought 40 him out of the prison. He said, “Tell James and the brothers these things,” and then he left and went to another place. 41
12:18 At daybreak 42 there was great consternation 43 among the soldiers over what had become of Peter. 12:19 When Herod 44 had searched 45 for him and did not find him, he questioned 46 the guards and commanded that they be led away to execution. 47 Then 48 Herod 49 went down from Judea to Caesarea 50 and stayed there.
12:20 Now Herod 51 was having an angry quarrel 52 with the people of Tyre 53 and Sidon. 54 So they joined together 55 and presented themselves before him. And after convincing 56 Blastus, the king’s personal assistant, 57 to help them, 58 they asked for peace, 59 because their country’s food supply was provided by the king’s country. 12:21 On a day determined in advance, Herod 60 put on his royal robes, 61 sat down on the judgment seat, 62 and made a speech 63 to them. 12:22 But the crowd 64 began to shout, 65 “The voice of a god, 66 and not of a man!” 12:23 Immediately an angel of the Lord 67 struck 68 Herod 69 down because he did not give the glory to God, and he was eaten by worms and died. 70 12:24 But the word of God 71 kept on increasing 72 and multiplying.
12:25 So Barnabas and Saul returned to 73 Jerusalem 74 when they had completed 75 their mission, 76 bringing along with them John Mark. 77
13:1 Now there were these prophets and teachers in the church at Antioch: 78 Barnabas, Simeon called Niger, 79 Lucius the Cyrenian, 80 Manaen (a close friend of Herod 81 the tetrarch 82 from childhood 83 ) and Saul. 13:2 While they were serving 84 the Lord and fasting, the Holy Spirit said, “Set apart 85 for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted 86 and 87 prayed and placed their hands 88 on them, they sent them off.
13:4 So Barnabas and Saul, 89 sent out by the Holy Spirit, went down to Seleucia, 90 and from there they sailed to Cyprus. 91 13:5 When 92 they arrived 93 in Salamis, 94 they began to proclaim 95 the word of God in the Jewish synagogues. 96 (Now they also had John 97 as their assistant.) 98 13:6 When they had crossed over 99 the whole island as far as Paphos, 100 they found a magician, a Jewish false prophet named Bar-Jesus, 101 13:7 who was with the proconsul 102 Sergius Paulus, an intelligent man. The proconsul 103 summoned 104 Barnabas and Saul and wanted to hear 105 the word of God. 13:8 But the magician Elymas 106 (for that is the way his name is translated) 107 opposed them, trying to turn the proconsul 108 away from the faith. 13:9 But Saul (also known as Paul), 109 filled with the Holy Spirit, 110 stared straight 111 at him 13:10 and said, “You who are full of all deceit and all wrongdoing, 112 you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? 113 13:11 Now 114 look, the hand of the Lord is against 115 you, and you will be blind, unable to see the sun for a time!” Immediately mistiness 116 and darkness came over 117 him, and he went around seeking people 118 to lead him by the hand. 13:12 Then when the proconsul 119 saw what had happened, he believed, 120 because he was greatly astounded 121 at the teaching about 122 the Lord.
13:13 Then Paul and his companions put out to sea 123 from Paphos 124 and came to Perga 125 in Pamphylia, 126 but John 127 left them and returned to Jerusalem. 128 13:14 Moving on from 129 Perga, 130 they arrived at Pisidian Antioch, 131 and on the Sabbath day they went into 132 the synagogue 133 and sat down. 13:15 After the reading from the law and the prophets, 134 the leaders of the synagogue 135 sent them a message, 136 saying, “Brothers, 137 if you have any message 138 of exhortation 139 for the people, speak it.” 140 13:16 So Paul stood up, 141 gestured 142 with his hand and said,
“Men of Israel, 143 and you Gentiles who fear God, 144 listen: 13:17 The God of this people Israel 145 chose our ancestors 146 and made the people great 147 during their stay as foreigners 148 in the country 149 of Egypt, and with uplifted arm 150 he led them out of it. 13:18 For 151 a period of about forty years he put up with 152 them in the wilderness. 153 13:19 After 154 he had destroyed 155 seven nations 156 in the land of Canaan, he gave his people their land as an inheritance. 157 13:20 All this took 158 about four hundred fifty years. After this 159 he gave them judges until the time of 160 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 161 forty years. 13:22 After removing him, God 162 raised up 163 David their king. He testified about him: 164 ‘I have found David 165 the son of Jesse to be a man after my heart, 166 who will accomplish everything I want him to do.’ 167 13:23 From the descendants 168 of this man 169 God brought to Israel a Savior, Jesus, just as he promised. 170 13:24 Before 171 Jesus 172 arrived, John 173 had proclaimed a baptism for repentance 174 to all the people of Israel. 13:25 But while John was completing his mission, 175 he said repeatedly, 176 ‘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!’ 177 13:26 Brothers, 178 descendants 179 of Abraham’s family, 180 and those Gentiles among you who fear God, 181 the message 182 of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize 183 him, 184 and they fulfilled the sayings 185 of the prophets that are read every Sabbath by condemning 186 him. 187 13:28 Though 188 they found 189 no basis 190 for a death sentence, 191 they asked Pilate to have him executed. 13:29 When they had accomplished 192 everything that was written 193 about him, they took him down 194 from the cross 195 and placed him 196 in a tomb. 13:30 But God raised 197 him from the dead, 13:31 and 198 for many days he appeared to those who had accompanied 199 him from Galilee to Jerusalem. These 200 are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors, 201 13:33 that this promise 202 God has fulfilled to us, their children, by raising 203 Jesus, as also it is written in the second psalm, ‘You are my Son; 204 today I have fathered you.’ 205 13:34 But regarding the fact that he has raised Jesus 206 from the dead, never 207 again to be 208 in a state of decay, God 209 has spoken in this way: ‘I will give you 210 the holy and trustworthy promises 211 made to David.’ 212 13:35 Therefore he also says in another psalm, 213 ‘You will not permit your Holy One 214 to experience 215 decay.’ 216 13:36 For David, after he had served 217 God’s purpose in his own generation, died, 218 was buried with his ancestors, 219 and experienced 220 decay, 13:37 but the one 221 whom God raised up did not experience 222 decay. 13:38 Therefore let it be known to you, brothers, that through this one 223 forgiveness of sins is proclaimed to you, 13:39 and by this one 224 everyone who believes is justified 225 from everything from which the law of Moses could not justify 226 you. 227 13:40 Watch out, 228 then, that what is spoken about by 229 the prophets does not happen to you:
13:41 ‘Look, you scoffers; be amazed and perish! 230
For I am doing a work in your days,
a work you would never believe, even if someone tells you.’” 231
13:42 As Paul and Barnabas 232 were going out, 233 the people 234 were urging 235 them to speak about these things 236 on the next Sabbath. 13:43 When the meeting of the synagogue 237 had broken up, 238 many of the Jews and God-fearing proselytes 239 followed Paul and Barnabas, who were speaking with them and were persuading 240 them 241 to continue 242 in the grace of God.
13:44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord. 243 13:45 But when the Jews saw the crowds, they were filled with jealousy, 244 and they began to contradict 245 what Paul was saying 246 by reviling him. 247 13:46 Both Paul and Barnabas replied courageously, 248 “It was necessary to speak the word of God 249 to you first. Since you reject it and do not consider yourselves worthy 250 of eternal life, we 251 are turning to the Gentiles. 252 13:47 For this 253 is what the Lord has commanded us: ‘I have appointed 254 you to be a light 255 for the Gentiles, to bring salvation 256 to the ends of the earth.’” 257 13:48 When the Gentiles heard this, they began to rejoice 258 and praise 259 the word of the Lord, and all who had been appointed for eternal life 260 believed. 13:49 So the word of the Lord was spreading 261 through the entire region. 13:50 But the Jews incited 262 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 263 of their region. 13:51 So after they shook 264 the dust off their feet 265 in protest against them, they went to Iconium. 266 13:52 And the disciples were filled with joy 267 and with the Holy Spirit.
14:1 The same thing happened in Iconium 268 when Paul and Barnabas 269 went into the Jewish synagogue 270 and spoke in such a way that a large group 271 of both Jews and Greeks believed. 14:2 But the Jews who refused to believe 272 stirred up the Gentiles and poisoned their minds 273 against the brothers. 14:3 So they stayed there 274 for a considerable time, speaking out courageously for the Lord, who testified 275 to the message 276 of his grace, granting miraculous signs 277 and wonders to be performed through their hands. 14:4 But the population 278 of the city was divided; some 279 sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made 280 an attempt to mistreat 281 them and stone them, 282 14:6 Paul and Barnabas 283 learned about it 284 and fled to the Lycaonian cities of Lystra 285 and Derbe 286 and the surrounding region. 14:7 There 287 they continued to proclaim 288 the good news.
14:8 In 289 Lystra 290 sat a man who could not use his feet, 291 lame from birth, 292 who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul 293 stared 294 intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” 295 And the man 296 leaped up and began walking. 297 14:11 So when the crowds saw what Paul had done, they shouted 298 in the Lycaonian language, 299 “The gods have come down to us in human form!” 300 14:12 They began to call 301 Barnabas Zeus 302 and Paul Hermes, 303 because he was the chief speaker. 14:13 The priest of the temple 304 of Zeus, 305 located just outside the city, brought bulls 306 and garlands 307 to the city gates; he and the crowds wanted to offer sacrifices to them. 308 14:14 But when the apostles 309 Barnabas and Paul heard about 310 it, they tore 311 their clothes and rushed out 312 into the crowd, shouting, 313 14:15 “Men, why are you doing these things? We too are men, with human natures 314 just like you! We are proclaiming the good news to you, so that you should turn 315 from these worthless 316 things to the living God, who made the heaven, the earth, 317 the sea, and everything that is in them. 14:16 In 318 past 319 generations he allowed all the nations 320 to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, 321 by giving you rain from heaven 322 and fruitful seasons, satisfying you 323 with food and your hearts with joy.” 324 14:18 Even by saying 325 these things, they scarcely persuaded 326 the crowds not to offer sacrifice to them.
14:19 But Jews came from Antioch 327 and Iconium, 328 and after winning 329 the crowds over, they stoned 330 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 331 into the city. On 332 the next day he left with Barnabas for Derbe. 333
[12:6] 1 tn Grk “was going to bring him out,” but the upcoming trial is implied. See Acts 12:4.
[12:6] 2 tn Grk “two chains, and.” Logically it makes better sense to translate this as a temporal clause, although technically it is a coordinate clause in Greek.
[12:6] 3 tn Or “were guarding.”
[12:7] 4 tn Grk “And behold.” 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. The interjection ἰδού (idou), often difficult to translate into English, expresses the suddenness of the angel’s appearance.
[12:7] 5 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
[12:7] 6 tn Grk “striking the side of Peter, he awoke him saying.” The term refers to a push or a light tap (BDAG 786 s.v. πατάσσω 1.a). The participle πατάξας (pataxa") has been translated as a finite verb due to requirements of contemporary English style.
[12:7] 7 tn Grk “his”; the referent (Peter) has been specified in the translation for clarity.
[12:7] 8 tn Grk “the hands,” but the wrist was considered a part of the hand.
[12:8] 9 tn While ζώννυμι (zwnnumi) sometimes means “to dress,” referring to the fastening of the belt or sash as the final act of getting dressed, in this context it probably does mean “put on your belt” since in the conditions of a prison Peter had probably not changed into a different set of clothes to sleep. More likely he had merely removed his belt or sash, which the angel now told him to replace. The translation “put on your belt” is given by L&N 49.14 for this verse. The archaic English “girdle” for the sash or belt has an entirely different meaning today.
[12:8] 10 tn Grk “He”; the referent (Peter) has been specified in the translation for clarity.
[12:8] 11 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[12:8] 12 tn Or “outer garment.”
[12:9] 13 tn Grk “And going out he followed.”
[12:9] 14 tn Grk “Peter going out followed him.” The participle ἐξελθών (exelqwn) has been translated as a finite verb due to requirements of contemporary English style.
[12:9] 15 tn The word “him” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
[12:9] 16 tn Grk “what was done through the angel was a reality” (see BDAG 43 s.v. ἀληθής 3).
[12:10] 17 tn Or perhaps, “guard posts.”
[12:10] 18 sn The iron gate shows how important security was here. This door was more secure than one made of wood (which would be usual).
[12:10] 19 tn Grk “which.” The relative pronoun (“which”) was replaced by the pronoun “it,” 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.
[12:10] 20 tn The Greek term here, αὐτομάτη (automath), indicates something that happens without visible cause (BDAG 152 s.v. αὐτόματος).
[12:10] 21 tn Or “lane,” “alley” (BDAG 907 s.v. ῥύμη).
[12:11] 22 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.
[12:11] 24 sn Here the hand of Herod is a metaphor for Herod’s power or control.
[12:11] 25 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
[12:11] 26 sn Luke characterizes the opposition here as the Jewish people, including their leadership (see 12:3).
[12:12] 27 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[12:12] 28 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.
[12:14] 31 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] 32 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] 33 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] 34 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] 35 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] 36 tn The words “the door” are not in the Greek text, but are implied (see Acts 12:13).
[12:16] 37 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] 38 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] 39 tc ‡ Most
[12:17] 41 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] 42 tn BDAG 436 s.v. ἡμέρα 1.a has “day is breaking” for ἡμέρα γίνεται (Jhmera ginetai) in this verse.
[12:18] 43 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] 44 sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great).
[12:19] 45 tn Or “had instigated a search” (Herod would have ordered the search rather than conducting it himself).
[12:19] 46 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] 47 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] 48 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] 49 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
[12:19] sn King Herod was Herod Agrippa I, the grandson of Herod I (Herod the Great), who died at Caesarea in
[12:19] 50 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] 51 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] 52 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] 53 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] 54 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] 55 tn Or “with one accord.”
[12:20] 56 tn Or “persuading.”
[12:20] 57 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] 58 tn The words “to help them” are not in the Greek text, but are implied.
[12:20] 59 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] 60 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] 61 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] 62 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] 63 tn Or “delivered a public address.”
[12:22] 64 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] 65 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] 66 sn The voice of a god. Contrast the response of Paul and Barnabas in Acts 14:13-15.
[12:23] 67 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
[12:23] 68 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] 69 tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.
[12:23] 70 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
[12:24] 71 sn A metonymy for the number of adherents to God’s word.
[12:25] 73 tc There are a number of variants at this point in the text: εἰς (eis, “to”) in א B Ï sams syhmg; 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
[12:25] 74 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] 75 tn Grk “fulfilled.”
[12:25] 76 tn Grk “ministry” or “service.”
[12:25] 77 tn Grk “John who was also called Mark.”
[13:1] 78 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] 79 sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”
[13:1] 80 sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.
[13:1] 81 sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4
[13:1] 82 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] 83 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] 84 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.
[13:3] 86 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] 87 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] 88 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] 89 tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
[13:4] 90 sn Seleucia was the port city of Antioch in Syria.
[13:4] 91 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
[13:5] 92 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] 93 tn The participle γενόμενοι (genomenoi) is taken temporally.
[13:5] 94 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] 95 tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.
[13:5] 96 sn See the note on synagogue in 6:9.
[13:5] 97 sn John refers here to John Mark (see Acts 12:25).
[13:5] 98 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] 99 tn Or “had passed through,” “had traveled through.”
[13:6] 100 sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.
[13:6] 101 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] 102 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[13:7] 103 tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.
[13:7] 104 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] 105 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] 106 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] 107 sn A parenthetical note by the author.
[13:8] 108 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
[13:9] 109 sn A parenthetical note by the author.
[13:9] 110 sn This qualifying clause in the narrative indicates who represented God in the dispute.
[13:9] 111 tn Or “gazed intently.”
[13:10] 112 tn Or “unscrupulousness.”
[13:10] 113 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] 114 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] 115 tn Grk “upon,” but in a negative sense.
[13:11] 116 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] 118 tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”
[13:12] 119 sn See the note on proconsul in v. 8.
[13:12] 120 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] 121 tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplhssomeno") is given by L&N 25.219.
[13:12] 122 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] 123 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] 124 sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.
[13:13] 125 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] 126 sn Pamphylia was a province in the southern part of Asia Minor.
[13:13] 127 sn That is, John Mark.
[13:13] 128 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] 129 tn Or “Passing by.”
[13:14] 130 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
[13:14] 131 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] 132 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] 133 sn See the note on synagogue in 6:9.
[13:15] 134 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] 135 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] 136 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] 137 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
[13:15] 139 tn Or “encouragement.”
[13:16] 141 tn This participle, ἀναστάς (anasta"), and the following one, κατασείσας (kataseisa"), are both translated as adverbial participles of attendant circumstance.
[13:16] 143 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] 144 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] 145 tn Or “people of Israel.”
[13:17] 146 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] 147 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] 148 tn Or “as resident aliens.”
[13:17] 150 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] 151 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] 152 tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).
[13:19] 154 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] 155 tn The participle καθελών (kaqelwn) is taken temporally.
[13:19] 156 sn Seven nations. See Deut 7:1.
[13:19] 157 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] 158 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] 159 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] 160 tn The words “the time of” are not in the Greek text, but are implied.
[13:21] 161 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] 162 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[13:22] 163 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] 164 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] 165 sn A quotation from Ps 89:20.
[13:22] 166 sn A quotation from 1 Sam 13:14.
[13:22] 167 tn Or “who will perform all my will,” “who will carry out all my wishes.”
[13:23] 168 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] 169 sn The phrase this man is in emphatic position in the Greek text.
[13:23] 170 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] 171 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] 172 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] 173 sn John refers here to John the Baptist.
[13:24] 174 tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.
[13:25] 176 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] 177 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] 178 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
[13:26] 181 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] 183 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] 184 tn Grk “this one.”
[13:27] 185 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] 186 tn The participle κρίναντες (krinante") is instrumental here.
[13:27] 187 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] 188 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] 189 tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.
[13:28] 190 sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.
[13:28] 191 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
[13:29] 192 tn Or “carried out.”
[13:29] 193 sn That is, everything that was written in OT scripture.
[13:29] 194 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] 195 tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
[13:29] 196 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] 197 sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.
[13:31] 198 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] 199 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] 200 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] 201 tn Or “to our forefathers”; Grk “the fathers.”
[13:33] 202 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] 203 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] 204 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] 205 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] 206 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:34] 207 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] 208 tn The translation “to be in again” for ὑποστρέφω (Jupostrefw) is given in L&N 13.24.
[13:34] 209 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[13:34] 210 tn The pronoun “you” is plural here. The promises of David are offered to the people.
[13:34] 211 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] 212 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] 213 tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.
[13:35] 214 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] 215 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] 216 sn A quotation from Ps 16:10.
[13:36] 217 tn The participle ὑπηρετήσας (Juphrethsa") is taken temporally.
[13:36] 218 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] 219 tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
[13:36] 220 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] 221 sn The one whom God raised up refers to Jesus.
[13:37] 222 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] 223 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] 224 sn This one refers here to Jesus.
[13:39] 225 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] 226 tn Or “could not free.”
[13:39] 227 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] 228 sn The speech closes with a warning, “Watch out,” that also stresses culpability.
[13:41] 231 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] 232 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[13:42] 233 tn Or “were leaving.” The participle ἐξιόντων (exiontwn) is taken temporally.
[13:42] 234 tn Grk “they”; the referent (the people) has been specified in the translation for clarity.
[13:42] 235 tn Or “begging,” “inviting.”
[13:43] 237 sn See the note on synagogue in 6:9.
[13:43] 238 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] 239 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] 240 tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.
[13:43] 241 tn Grk “who, as they were speaking with them, were persuading them.”
[13:43] 242 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] 243 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] 244 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] 245 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] 246 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] 247 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] 248 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] 249 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] 250 tn Or “and consider yourselves unworthy.”
[13:46] 251 tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.
[13:46] 252 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] 253 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] 254 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] 255 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] 256 tn Grk “that you should be for salvation,” but more simply “to bring salvation.”
[13:47] 257 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] 258 tn The imperfect verb ἔχαιρον (ecairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.
[13:48] 259 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] 260 sn Note the contrast to v. 46 in regard to eternal life.
[13:49] 261 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] 262 tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.
[13:50] 263 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] 264 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] 265 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] 266 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] 267 sn The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.
[14:1] 268 sn Iconium. See the note in 13:51.
[14:1] 269 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[14:1] 270 sn See the note on synagogue in 6:9.
[14:1] 271 tn Or “that a large crowd.”
[14:2] 272 tn Or “who would not believe.”
[14:2] 273 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] 274 tn The word “there” is not in the Greek text, but is implied.
[14:3] 275 sn The Lord testified to the message by granting the signs described in the following clause.
[14:3] 277 tn Here the context indicates the miraculous nature of the signs mentioned.
[14:4] 278 tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").
[14:4] 279 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] 280 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] 281 tn On this verb see BDAG 1022 s.v. ὑβρίζω.
[14:5] 282 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] 283 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[14:6] 284 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] 285 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] 286 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] 287 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] 288 tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.
[14:8] 289 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] 290 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] 291 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
[14:8] 292 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] 293 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] 295 tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”
[14:10] 296 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[14:10] 297 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] 298 tn Grk “they lifted up their voice” (an idiom).
[14:11] 299 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] 300 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] 301 tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.
[14:12] 302 sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
[14:12] 303 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] 304 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] 305 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] 308 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] 309 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] 310 tn The participle ἀκούσαντες (akousante") is taken temporally.
[14:14] 311 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] 312 tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”
[14:14] 313 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] 314 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] 315 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] 316 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] 317 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] 318 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] 319 tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.
[14:16] 320 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] 321 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] 322 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[14:17] 323 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] 324 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] 325 tn The participle λέγοντες (legontes) is regarded as indicating means.
[14:18] 326 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] 327 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] 328 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] 329 tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).
[14:19] 330 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] 331 tn Grk “and entered”; the word “back” is not in the Greek text but is implied.
[14:20] 332 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] 333 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.
