Acts 13–14

Footnotes

1. 1 Antioch was a city in Syria (not Antioch in Pisidia). For location see ; ; ; .
2. 2 Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”
3. 3 The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.
4. 4 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.
5. 5 Or “the governor.” 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.
6. 6 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). 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.”
7. 7 This term is frequently used in the 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 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.
8. 8 Or “Appoint.”
9. 9 The three aorist participles νηστεύσαντες (nēsteusantes), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epithentes) 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.
10. 10 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.
11. 11 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.
12. 12 Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
13. 13 Seleucia was the port city of Antioch in Syria.
14. 14 Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
15. 15 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.
16. 16 The participle γενόμενοι (genomenoi) is taken temporally.
17. 17 Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.
18. 18 The imperfect verb κατήγγελλον (katēngellon) has been translated as an ingressive imperfect.
19. 19 See the note on synagogue in .
20. 20 John refers here to John Mark (see Acts 12:25).
21. 21 The word ὑπηρέτης (hupēretēs) 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. This is a parenthetical note by the author.
22. 22 Or “had passed through,” “had traveled through.”
23. 23 Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.
24. 24 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.
25. 25 The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
26. 26 Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.
27. 27 Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as a finite verb due to requirements of contemporary English style.
28. 28 The proconsul … wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.
29. 29 On the debate over what the name “Elymas” means, see Ἐλύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.
30. 30 A parenthetical note by the author.
31. 31 The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
32. 32 A parenthetical note by the author.
33. 33 This qualifying clause in the narrative indicates who represented God in the dispute.
34. 34 Or “gazed intently.”
35. 35 Or “unscrupulousness.”
36. 36 “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.
37. 37 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.
38. 38 Grk “upon,” but in a negative sense.
39. 39 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.
40. 40 Grk “fell on.”
41. 41 The noun χειραγωγός (cheiragōgos) is plural, so “people” is used rather than singular “someone.”
42. 42 See the note on proconsul in v. .
43. 43 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).
44. 44 The translation “greatly astounded” for ἐκπλησσόμενος (ekplēssomenos) is given by L&N 25.219.
45. 45 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).
46. 46 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.”
47. 47 Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.
48. 48 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).
49. 49 Pamphylia was a province in the southern part of Asia Minor.
50. 50 That is, John Mark.
51. 51 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). For location see ; ; ; ; ; ; ; ; .
52. 52 Or “Passing by.”
53. 53 Perga was a city in Pamphylia near the southern coast of Asia Minor.
54. 54 Or “at Antioch in Pisidia.” 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. For location see ; ; ; .
55. 55 Grk “going into the synagogue they sat down.” The participle εἰσελθόντες (eiselthontes) has been translated as a finite verb due to requirements of contemporary English style.
56. 56 See the note on synagogue in .
57. 57 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.
58. 58 Normally ἀρχισυνάγωγος (archisunagōgos) refers to the “president of a synagogue” (so 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.
59. 59 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.
60. 60 Grk “Men brothers,” but this is both awkward and unnecessary in English.
61. 61 Or “word.”
62. 62 Or “encouragement.”
63. 63 Or “give it.”
64. 64 This participle, ἀναστάς (anastas), and the following one, κατασείσας (kataseisas), are both translated as adverbial participles of attendant circumstance.
65. 65 Or “motioned.”
66. 66 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. 67 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, 6:732–34, 743–44.
68. 68 Or “people of Israel.”
69. 69 Or “forefathers”; Grk “fathers.” 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. 70 That is, in both numbers and in power. The implication of greatness in both numbers and in power is found in ὑψόω 2.
71. 71 Or “as resident aliens.”
72. 72 Or “land.”
73. 73 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. 74 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. 75 For this verb, see τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).
76. 76 Or “desert.”
77. 77 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. 78 The participle καθελών (kathelōn) is taken temporally.
79. 79 Seven nations. See Deut 7:1.
80. 80 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. 81 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, 8.3.1 (8.61).
82. 82 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. 83 The words “the time of” are not in the Greek text, but are implied.
84. 84 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, 6.14.9 (6.378).
85. 85 Grk “he”; the referent (God) has been specified in the translation for clarity.
86. 86 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. 87 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. 88 A quotation from Ps 89:20.
89. 89 A quotation from 1 Sam 13:14.
90. 90 Or “who will perform all my will,” “who will carry out all my wishes.”
91. 91 Or “From the offspring”; Grk “From the seed.” From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6–29.
92. 92 The phrase this man is in emphatic position in the Greek text.
93. 93 Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English. 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. 94 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. 95 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. 96 John refers here to John the Baptist.
97. 97 Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.
98. 98 Or “task.”
99. 99 The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.
100. 100 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. 101 Grk “Men brothers,” but this is both awkward and unnecessary in English.
102. 102 Grk “sons”
103. 103 Or “race.”
104. 104 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, 6:732–34, 743–44. Note how Paul includes God-fearing Gentiles as recipients of this promise.
105. 105 Grk “word.”
106. 106 ἀγνοέω 1.b gives “not to know 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. 107 Grk “this one.”
108. 108 Usually φωνή (phōnē) means “voice,” but φωνή 2.c has “Also of sayings in scripture … Ac 13:27.” 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. 109 The participle κρίναντες (krinantes) is instrumental here.
110. 110 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. 111 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. 112 The participle εὑρόντες (heurontes) has been translated as a concessive adverbial participle.
113. 113 No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1–25.
114. 114 Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
115. 115 Or “carried out.”
116. 116 That is, everything that was written in OT scripture.
117. 117 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. 118 Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
119. 119 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. 120 See the note on the phrase “raised up” in v. , which is the same Greek verb used here.
121. 121 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. 122 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. 123 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. 124 Or “to our forefathers”; Grk “the fathers.”
125. 125 Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity. 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. 126 Or “by resurrecting.” The participle ἀναστήσας (anastēsas) is taken as instrumental here. 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. ).
127. 127 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. 128 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.” A quotation from Ps 2:7.
129. 129 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
130. 130 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. 131 The translation “to be in again” for ὑποστρέφω (hupostrephō) is given in L&N 13.24.
132. 132 Grk “he”; the referent (God) has been specified in the translation for clarity.
133. 133 The pronoun “you” is plural here. The promises of David are offered to the people.
134. 134 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. ὅσιος 3 understands it to refer to divine decrees: “I will grant you the sure decrees of God relating to David.” 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. 135 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. 136 Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.
137. 137 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. 138 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. 139 A quotation from Ps 16:10.
140. 140 The participle ὑπηρετήσας (hupēretēsas) is taken temporally.
141. 141 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. 142 Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
143. 143 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. 144 The one whom God raised up refers to Jesus.
145. 145 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. 146 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. 147 This one refers here to Jesus.
148. 148 Or “is freed.” The translation of δικαιωθῆναι (dikaiōthēnai) and δικαιοῦται (dikaioutai) in Acts 13:38–39 is difficult. 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” ( δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.
149. 149 Or “could not free.”
150. 150 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. 151 The speech closes with a warning, “Watch out,” that also stresses culpability.
152. 152 Or “in.”
153. 153 Or “and die!”
154. 154 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.
155. 155 Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
156. 156 Or “were leaving.” The participle ἐξιόντων (exiontōn) is taken temporally.
157. 157 Grk “they”; the referent (the people) has been specified in the translation for clarity.
158. 158 Or “begging,” “inviting.”
159. 159 Or “matters.”
160. 160 See the note on synagogue in .
161. 161 λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”
162. 162 Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton theon) 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. 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, 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi prosēlutōn). 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 [sebomenas] 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, 6:732–34, 743–44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.
163. 163 This is the meaning given for ἔπειθον (epeithon) in this verse by πείθω 1.b.
164. 164 Grk “who, as they were speaking with them, were persuading them.”
165. 165 The verb προμένειν (promenein) is similar in force to the use of μένω (menō, “to reside/remain”) in the Gospel and Epistles of John.
166. 166 Most (B* C E Ψ 𝔐 sy bo) read θεοῦ (theou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other , among them some important early witnesses (𝔓74 א A B2 33 81 323 945 1175 1739 sa), read κυρίου. The external evidence favors κυρίου, though not decisively. Internally, the mention of “God” in v. 43, and especially “the word of God” in v. 46, would provide some temptation for scribes to assimilate the wording in v. 44 to these texts. 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 (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos 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.
167. 167 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.
168. 168 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.
169. 169 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.
170. 170 The participle βλασφημοῦντες (blasphēmountes) 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.
171. 171 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.
172. 172 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.
173. 173 Or “and consider yourselves unworthy.”
174. 174 Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.
175. 175 This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.
176. 176 Here οὕτως (houtōs) is taken to refer to what follows, the content of the quotation, as given for this verse by οὕτω/οὕτως 2.
177. 177 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”).
178. 178 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.
179. 179 Grk “that you should be for salvation,” but more simply “to bring salvation.”
180. 180 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.)
181. 181 The imperfect verb ἔχαιρον (echairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.
182. 182 Or “glorify.” Although “honor” is given by 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.
183. 183 Note the contrast to v. 46 in regard to eternal life.
184. 184 διαφέρω 1 has “spread” for διαφέρετο (diaphereto) in connection with a teaching. This is the first summary since Acts 9:31.
185. 185 For the translation of παρώτρυναν (parōtrunan) as “incited” see παροτρύνω.
186. 186 ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).
187. 187 The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook … and went”).
188. 188 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.
189. 189 Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.
190. 190 The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.
191. 1 Iconium. See the note in .
192. 2 Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
193. 3 See the note on synagogue in .
194. 4 Or “that a large crowd.”
195. 5 Or “who would not believe.”
196. 6 Or “embittered their minds” (Grk “their souls”). κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”
197. 7 The word “there” is not in the Greek text, but is implied.
198. 8 The Lord testified to the message by granting the signs described in the following clause.
199. 9 Grk “word.”
200. 10 Here the context indicates the miraculous nature of the signs mentioned.
201. 11 πλῆθος 2.b.γ has this translation for πλῆθος (plēthos).
202. 12 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.
203. 13 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.
204. 14 On this verb see ὑβρίζω.
205. 15 The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (lithobolēsai) in the Greek text.
206. 16 Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
207. 17 Grk “learning about it, fled.” The participle συνιδόντες (sunidontes) 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.
208. 18 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. For location see ; ; .
209. 19 Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. For location see ; ; .
210. 20 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.
211. 21 The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi ēsan) has been translated as a progressive imperfect.
212. 22 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.
213. 23 Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium. For location see ; ; .
214. 24 Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
215. 25 Grk “lame from his mother’s womb” (an idiom). 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.
216. 26 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.
217. 27 Or “looked.”
218. 28 ὀρθός 1.a has “stand upright on your feet.”
219. 29 Grk “he”; the referent (the man) has been specified in the translation for clarity.
220. 30 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.
221. 31 Grk “they lifted up their voice” (an idiom).
222. 32 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.
223. 33 So ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (homoiōthentes) as an adjectival participle modifying θεοί (theoi): “the gods resembling men have come down to us.” 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.
224. 34 The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.
225. 35 Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
226. 36 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).
227. 37 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 Ζεύς.
228. 38 See the note on Zeus in the previous verse.
229. 39 Or “oxen.”
230. 40 Or “wreaths.” 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.
231. 41 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.
232. 42 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.
233. 43 The participle ἀκούσαντες (akousantes) is taken temporally.
234. 44 Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrēxantes) has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy ( Sanhedrin 7.5; Jdt 14:16–17).
235. 45 So ἐκπηδάω 1, “rush (lit. ‘leap’) out … εἰς τὸν ὄχλον into the crowd Ac 14:14.”
236. 46 Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant. 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.
237. 47 Grk “with the same kinds of feelings,” L&N 25.32. 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.
238. 48 Grk “in order that you should turn,” with ἐπιστρέφειν (epistrephein) 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.
239. 49 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.
240. 50 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.
241. 51 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.
242. 52 On this term see παροίχομαι. The word is a NT .
243. 53 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.
244. 54 The participle ἀγαθουργῶν (agathourgōn) is regarded as indicating means here, parallel to the following participles διδούς (didous) and ἐμπιπλῶν (empiplōn). 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.
245. 55 Or “from the sky” (the same Greek word means both “heaven” and “sky”).
246. 56 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.”
247. 57 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).
248. 58… The participle λέγοντες (legontes) is regarded as indicating means.