Acts 13:16–41

13:16 So Paul stood up,64 gestured65 with his hand and said,

“Men of Israel,66 and you Gentiles who fear God,67 listen: 13:17 The God of this people Israel68 chose our ancestors69 and made the people great70 during their stay as foreigners71 in the country72 of Egypt, and with uplifted arm73 he led them out of it. 13:18 For74 a period of about forty years he put up with75 them in the wilderness.76 13:19 After77 he had destroyed78 seven nations79 in the land of Canaan, he gave his people their land as an inheritance.80 13:20 All this took81 about four hundred fifty years. After this82 he gave them judges until the time of83 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 ruled84 forty years. 13:22 After removing him, God85 raised up86 David their king. He testified about him:87 ‘I have found David88 the son of Jesse to be a man after my heart,89 who will accomplish everything I want him to do.’90 13:23 From the descendants91 of this man92 God brought to Israel a Savior, Jesus, just as he promised.93 13:24 Before94 Jesus95 arrived, John96 had proclaimed a baptism for repentance97 to all the people of Israel. 13:25 But while John was completing his mission,98 he said repeatedly,99 ‘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!’100 13:26 Brothers,101 descendants102 of Abraham’s family,103 and those Gentiles among you who fear God,104 the message105 of this salvation has been sent to us. 13:27 For the people who live in Jerusalem and their rulers did not recognize106 him,107 and they fulfilled the sayings108 of the prophets that are read every Sabbath by condemning109 him.110 13:28 Though111 they found112 no basis113 for a death sentence,114 they asked Pilate to have him executed. 13:29 When they had accomplished115 everything that was written116 about him, they took him down117 from the cross118 and placed him119 in a tomb. 13:30 But God raised120 him from the dead, 13:31 and121 for many days he appeared to those who had accompanied122 him from Galilee to Jerusalem. These123 are now his witnesses to the people. 13:32 And we proclaim to you the good news about the promise to our ancestors,124 13:33 that this promise125 God has fulfilled to us, their children, by raising126 Jesus, as also it is written in the second psalm, ‘You are my Son;127 today I have fathered you.’128 13:34 But regarding the fact that he has raised Jesus129 from the dead, never130 again to be131 in a state of decay, God132 has spoken in this way: ‘I will give you133 the holy and trustworthy promises134 made to David.’135 13:35 Therefore he also says in another psalm,136 ‘You will not permit your Holy One137 to experience138 decay.’139 13:36 For David, after he had served140 God’s purpose in his own generation, died,141 was buried with his ancestors,142 and experienced143 decay, 13:37 but the one144 whom God raised up did not experience145 decay. 13:38 Therefore let it be known to you, brothers, that through this one146 forgiveness of sins is proclaimed to you, 13:39 and by this one147 everyone who believes is justified148 from everything from which the law of Moses could not justify149 you.150 13:40 Watch out,151 then, that what is spoken about by152 the prophets does not happen to you:

13:41 ‘Look, you scoffers; be amazed and perish!153

For I am doing a work in your days,

a work you would never believe, even if someone tells you.’ ”154

Read more Share

64	tn This participle, ἀναστάς (anastas), and the following one, κατασείσας (kataseisas), are both translated as adverbial participles of attendant circumstance.
65	tn Or “motioned.”
66	tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anēr), 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.
67	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.
68	tn Or “people of Israel.”
69	tn Or “forefathers”; Grk “fathers.” 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.
70	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.
71	tn Or “as resident aliens.”
72	tn Or “land.”
73	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.
74	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.
75	tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).
76	tn Or “desert.”
77	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.
78	tn The participle καθελών (kathelōn) is taken temporally.
79	sn Seven nations. See Deut 7:1.
80	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.
81	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).
82	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.
83	tn The words “the time of” are not in the Greek text, but are implied.
84	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).
85	tn Grk “he”; the referent (God) has been specified in the translation for clarity.
86	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.
87	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 (marturēsas, “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).
88	sn A quotation from Ps 89:20.
89	sn A quotation from 1 Sam 13:14.
90	tn Or “who will perform all my will,” “who will carry out all my wishes.”
91	tn Or “From the offspring”; Grk “From the seed.” sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6–29.
92	sn The phrase this man is in emphatic position in the Greek text.
93	tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English. 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.
94	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.
95	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.
96	sn John refers here to John the Baptist.
97	tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.
98	tn Or “task.”
99	tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.
100	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.
101	tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
102	tn Grk “sons”
103	tn Or “race.”
104	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.
105	tn Grk “word.”
106	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.
107	tn Grk “this one.”
108	tn Usually φωνή (phōnē) means “voice,” but BDAG 1071–72 s.v. φωνή 2.c has “Also of sayings in scripture … Ac 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.
109	tn The participle κρίναντες (krinantes) is instrumental here.
110	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.
111	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.
112	tn The participle εὑρόντες (heurontes) has been translated as a concessive adverbial participle.
113	sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1–25.
114	tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
115	tn Or “carried out.”
116	sn That is, everything that was written in OT scripture.
117	tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kathelontes) has been translated as a finite verb due to requirements of contemporary English style.
118	tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
119	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.
120	sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.
121	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.
122	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.
123	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.
124	tn Or “to our forefathers”; Grk “the fathers.”
125	tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity. 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).
126	tn Or “by resurrecting.” The participle ἀναστήσας (anastēsas) is taken as instrumental here. 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).
127	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.
128	tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennēka, “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.” sn A quotation from Ps 2:7.
129	tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
130	tn Although μηκέτι (mēketi) 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.
131	tn The translation “to be in again” for ὑποστρέφω (hupostrephō) is given in L&N 13.24.
132	tn Grk “he”; the referent (God) has been specified in the translation for clarity.
133	tn The pronoun “you” is plural here. The promises of David are offered to the people.
134	tn Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά (ta hosia 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.
135	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.
136	tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.
137	tn The Greek word translated “Holy One” here (ὅσιόν, hosion) is related to the use of ὅσια (hosia) 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.
138	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.”
139	sn A quotation from Ps 16:10.
140	tn The participle ὑπηρετήσας (hupēretēsas) is taken temporally.
141	tn The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
142	tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
143	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.
144	sn The one whom God raised up refers to Jesus.
145	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.”
146	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 (humin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.
147	sn This one refers here to Jesus.
148	tn Or “is freed.” The translation of δικαιωθῆναι (dikaiōthēnai) 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.
149	tn Or “could not free.”
150	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.
151	sn The speech closes with a warning, “Watch out,” that also stresses culpability.
152	tn Or “in.”
153	tn Or “and die!”
154	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.

A service of Logos Bible Software