Acts 13:44–52

Footnotes

1. 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.
2. 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.
3. 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.
4. 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.
5. 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.
6. 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.
7. 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.
8. 173 Or “and consider yourselves unworthy.”
9. 174 Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.
10. 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.
11. 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.
12. 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”).
13. 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.
14. 179 Grk “that you should be for salvation,” but more simply “to bring salvation.”
15. 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.)
16. 181 The imperfect verb ἔχαιρον (echairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.
17. 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.
18. 183 Note the contrast to v. 46 in regard to eternal life.
19. 184 διαφέρω 1 has “spread” for διαφέρετο (diaphereto) in connection with a teaching. This is the first summary since Acts 9:31.
20. 185 For the translation of παρώτρυναν (parōtrunan) as “incited” see παροτρύνω.
21. 186 ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).
22. 187 The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook … and went”).
23. 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.
24. 189 Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch. It was the easternmost city of Phrygia.
25. 190 The citizens of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.