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使徒行傳 13
Chinese Contemporary Bible (Traditional)

巴拿巴和掃羅接受差遣

13 安提阿教會中有幾位先知和教師，就是巴拿巴、綽號「黑人」的希緬、古利奈人路求、與分封王希律一同長大的馬念以及掃羅。 2 一天，他們正在敬拜主、禁食的時候，聖靈對他們說：「要為我把巴拿巴和掃羅分別出來，好讓他們做我呼召他們去做的事。」 3 於是，他們禁食禱告並把手按在巴拿巴和掃羅身上，然後差遣他們出去。

4 二人受聖靈差遣，下到西流基，從那裡乘船去塞浦路斯。 5 他們到了撒拉米，就在當地的猶太會堂傳講上帝的道。約翰·馬可作他們的助手。

6 他們走遍全島，遠至帕弗，在那裡遇見一個冒充先知的猶太術士巴·耶穌。 7 這人和當地的士求·保羅總督常有來往。士求·保羅是個聰明人，他邀請了巴拿巴和掃羅來，要聽上帝的道。 8 但希臘名字叫以呂馬的那個術士反對使徒，試圖攔阻總督信主。 9 又名保羅的掃羅被聖靈充滿，盯著他說： 10 「你這魔鬼的兒子，充滿了詭詐和邪惡，是一切正義之敵，到現在還想歪曲主的正道嗎？ 11 現在主要親手懲罰你，使你瞎眼，暫時不見天日！」

他頓覺眼前一片漆黑，只好四處摸索，求人領他走路。 12 總督看見所發生的事，對主的道感到驚奇，就信了。

保羅傳揚基督

13 保羅和同伴從帕弗乘船到旁非利亞的別加。約翰·馬可在那裡離開他們回耶路撒冷去了。 14 他們由別加繼續前行，來到彼西底區的安提阿。在安息日那天，他們進了會堂坐下來。 15 讀完律法書和先知書後，會堂主管派人告訴他們：「弟兄們，如果你們有什麼勸勉眾人的話，請講。」

16 保羅站起來向大家揮手示意，說：「各位以色列同胞和各位敬畏上帝的外族朋友們，請聽我說。 17 以色列的上帝揀選了我們的祖先，讓他們在埃及寄居期間人丁興旺成為大族，後來祂伸出臂膀帶領他們離開埃及。 18 他們在曠野漂泊的那四十年間，上帝一直照顧、容忍他們。 19 後來上帝又滅了迦南境內的七族，把土地分給他們作產業。 20 前後歷時約四百五十年。之後，上帝又為他們設立士師，直到撒母耳先知的時代。

21 「後來，他們求上帝為他們立一位王，上帝就選立便雅憫支派中基士的兒子掃羅為王，執政四十年。 22 之後，上帝廢掉掃羅，選立大衛作王，並為他作證說，『我找到了耶西的兒子大衛，他是合我心意的人，他必遵行我一切的旨意。』 23 上帝照自己的應許，從大衛的後裔中為以色列人立了一位救主，就是耶穌。 24 在耶穌還未公開露面以前，約翰已經勸告以色列人要悔改，接受洗禮。 25 約翰在工作快要完成的時候說，『你們以為我是誰？我不是基督。在我之後來的那位，我連給祂解鞋帶也不配。』

26 「弟兄們，各位亞伯拉罕的子孫和敬畏上帝的外族人啊，這救恩之道原是傳給我們的。 27 可是耶路撒冷的人和他們的官長不知道耶穌是基督，雖然每個安息日都誦讀先知的信息，卻把基督判死罪。這正應驗了先知們的話。 28 他們雖然找不到判祂死罪的理由，卻強求彼拉多將祂處死。 29 祂受死的記載全部應驗之後，有人把祂從十字架上取下來，安放在石墓裡。 30 但上帝卻使祂從死裡復活。 31 之後有許多天，那些從加利利跟隨祂上耶路撒冷的人都看見過祂，他們如今在百姓中都是祂的見證人。 32 我們要報給你們一個好消息，上帝給我們祖先的應許， 33 祂藉著使耶穌復活已為我們做子孫的成就了。正如詩篇第二篇所說，

『你是我的兒子，
我今日成為你父親。』

34 聖經曾這樣記載上帝使祂從死裡復活、永不朽壞的事，

『我必將應許大衛的聖潔、
可靠的恩福賜給你們。』

35 又在詩篇上說，

『你必不讓你的聖者身體朽壞。』

36 「大衛在世時遵行上帝的旨意，最後死了，葬在他祖先那裡，肉身也朽壞了。 37 然而，上帝使之復活的那位卻沒有朽壞。 38 所以，弟兄們，你們應該知道，赦罪的信息是藉著耶穌傳給你們的。 39 你們靠遵行摩西律法不能被稱為義人，只有信靠耶穌才能被稱為義人。 40 你們要當心，免得先知說的話應驗在你們身上，

41 『藐視真理的人啊，看吧！
你們要在驚懼中滅亡，
因為我要在你們的時代行一件事，
即使有人告訴你們，
你們也不會信。』」

42 保羅和巴拿巴離開會堂時，會堂裡的人請求他們下一個安息日再來講道。 43 許多猶太人和誠心改信猶太教的外族人都跟隨保羅和巴拿巴，二人就與他們談論，勸勉他們要堅定不移地信靠上帝的恩典。

44 到了下一個安息日，幾乎全城的人都聚集起來，要聽上帝的道。 45 猶太人看見那麼多人聚集，充滿嫉妒，便反駁保羅所講的，誹謗他。 46 保羅和巴拿巴毫不畏懼地說：「上帝的道本該先傳給你們，你們既然拒絕接受，認為自己不配得永生，我們現在就把這道傳給外族人。 47 因為主這樣吩咐我們，

『我已使你成為外族人的光，
好把救恩帶到地極。』」

48 外族人聽後，非常歡喜，頌讚主的道。凡被選定得永生的人都信了主。 49 主的道傳遍了那個地方。

50 但猶太人煽動虔誠的貴婦和城中顯要迫害保羅和巴拿巴，將二人趕出城去。 51 保羅和巴拿巴便當眾跺掉腳上的塵土[a]，去了以哥念。 52 門徒滿心喜樂，被聖靈充滿。

Footnotes

  1. 13·51 表示兩不相干，參見馬太福音10·14。
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使徒行传 13
Chinese New Version (Traditional)

巴拿巴和掃羅奉差遣

13 安提阿教會中，有幾位先知和教師，就是巴拿巴、名叫尼結的西面、古利奈人路求、與分封王希律一同長大的馬念，和掃羅。 2 他們事奉主，並且禁食的時候，聖靈說：“要為我把巴拿巴和掃羅分別出來，去作我呼召他們作的工。” 3 於是他們禁食禱告，為兩人按手，就派他們去了。

第一次宣教旅程

4 他們既然奉聖靈差遣，就下到西流基，從那裡坐船往塞浦路斯。 5 他們到了撒拉米，就在猶太人的各會堂裡宣講　神的道，還有約翰作他們的助手。 6 他們走遍全島，到了帕弗，遇見一個猶太人，名叫巴．耶穌，是個術士，又是個假先知。 7 他常常和省長士求．保羅在一起；省長是個聰明人，他請了巴拿巴和掃羅來，要聽聽　神的道。 8 但術士以呂馬（以呂馬就是“術士”的意思）與使徒作對，要使省長轉離真道。 9 掃羅，也就是保羅，卻被聖靈充滿，定睛看著他， 10 說：“你這充滿各樣詭詐和各樣奸惡的人，魔鬼的兒子，公義的仇敵！你歪曲了主的正路，還不停止嗎？ 11 你看，現在主的手臨到你，你要瞎了眼睛，暫時看不見陽光。”他就立刻被霧和黑暗籠罩著，周圍找人牽他的手，給他領路。 12 那時，省長看見了所發生的事，就信了，因為他驚奇主的教訓。

在彼西底的安提阿

13 保羅和同伴從帕弗開船，來到旁非利亞的別加，約翰卻離開他們，回耶路撒冷去了。 14 他們從別加往前走，到了彼西底的安提阿，在安息日進了會堂，就坐下來。 15 宣讀了律法和先知書以後，會堂的理事們派人到他們那裡來，說：“弟兄們，如果有甚麼勸勉眾人的話，請說吧！” 16 保羅就站起來，作了一個手勢，說：

“以色列人和敬畏　神的人，請聽！ 17 以色列民的　神，揀選了我們的祖先；當他們在埃及地寄居的時候，　神抬舉這民，用大能（“大能”原文作“高”）的膀臂，把他們從那地領出來； 18 又在曠野容忍（“容忍”有些抄本作“養育”）他們，約有四十年之久； 19 滅了迦南地的七族之後，就把那地分給他們為業； 20 這一切歷時約四百五十年。後來　神賜給他們士師，直到撒母耳先知為止。 21 那時，他們要求立一個王，　神就把便雅憫支派中一個人，基士的兒子掃羅，賜給他們作王，共四十年之久。 22 廢去掃羅之後，又為他們興起大衛作王，並且為他作證說：‘我找到耶西的兒子大衛，他是合我心意的人，必遵行我的一切旨意。’ 23 　神照著應許，已經從這人的後裔中，給以色列帶來了一位救主，就是耶穌。 24 在他來臨之前，約翰早已向以色列全民宣講悔改的洗禮。 25 約翰快要跑完他的路程的時候，說：‘你們以為我是誰？我不是基督。他是在我以後來的，我就是給他解腳上的鞋帶也不配。’

26 “弟兄們，亞伯拉罕的子孫，和你們中間敬畏　神的人哪，這救恩之道是傳給我們的。 27 住在耶路撒冷的人和他們的官長，因為不認識基督，也不明白每逢安息日所讀的先知的話，就把他定了罪，正好應驗了先知的話。 28 他們雖然找不出該死的罪狀，還是要求彼拉多殺害他。 29 他們把所記載一切關於他的事作成了，就把他從木頭上取下來，放在墳墓裡。 30 但　神卻使他從死人中復活了。 31 有許多日子，他向那些跟他一同從加利利上耶路撒冷的人顯現，現在這些人在民眾面前作了他的見證人， 32 我們報好信息給你們：　神給列祖的應許， 33 藉著耶穌的復活，向我們這些作子孫的應驗了。就如詩篇第二篇所記的：

‘你是我的兒子，

我今日生了你。’

34 至於　神使他從死人中復活，不再歸於朽壞，他曾這樣說：

‘我必把應許大衛的、神聖可靠的恩福賜給你們。’

35 所以他在另一篇說：

‘你必不容你的聖者見朽壞。’

36 “大衛在他自己的世代裡，遵行了　神的計劃，就睡了，歸回他列祖那裡，見了朽壞。 37 唯獨　神所復活的那一位，沒有見過朽壞。 38 所以弟兄們，你們當知道，赦罪之道是由這位耶穌傳給你們的。在你們靠摩西律法不能稱義的一切事上， 39 信靠他的人就得稱義了。 40 你們要小心，免得先知書上所說的臨到你們：

41 ‘傲慢的人哪！

你們要看、要驚奇、要滅亡，

因為在你們的日子，我要作一件事，

就算有人告訴你們，你們總是不信。’”

42 保羅和巴拿巴出來的時候，眾人請求他們下一個安息日再對他們講這些話。 43 散會以後，許多猶太人和歸信猶太教的虔誠人，跟從了保羅和巴拿巴。兩人對他們談話，勉勵他們要恆久住在　神的恩典中。

44 下一個安息日，幾乎全城的人都聚了來，要聽主的道。 45 猶太人看見這麼多人，就滿心嫉妒，反駁保羅所講的，並且毀謗他們。 46 保羅和巴拿巴卻放膽說：“　神的道，先講給你們聽，是應該的。但因為你們棄絕這道，斷定自己不配得永生，所以我們現在就轉向外族人去了。 47 因為主曾這樣吩咐我們說：

‘我已立你作外族人的光，

使你把救恩帶到地極去。’”

48 外族人聽見了就歡喜，讚美主的道，凡指定得永生的都信了。 49 於是主的道傳遍那地。 50 但猶太人唆使虔誠尊貴的婦女和城內的顯要，煽動大家迫害保羅和巴拿巴，把他們驅逐出境。 51 兩人當眾跺掉腳上的塵土，往以哥念去了。 52 門徒滿有喜樂，又被聖靈充滿。

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使徒行传 13
Chinese New Version (Simplified)

巴拿巴和扫罗奉差遣

13 安提阿教会中，有几位先知和教师，就是巴拿巴、名叫尼结的西面、古利奈人路求、与分封王希律一同长大的马念，和扫罗。 2 他们事奉主，并且禁食的时候，圣灵说：“要为我把巴拿巴和扫罗分别出来，去作我呼召他们作的工。” 3 于是他们禁食祷告，为两人按手，就派他们去了。

第一次宣教旅程

4 他们既然奉圣灵差遣，就下到西流基，从那里坐船往塞浦路斯。 5 他们到了撒拉米，就在犹太人的各会堂里宣讲　神的道，还有约翰作他们的助手。 6 他们走遍全岛，到了帕弗，遇见一个犹太人，名叫巴．耶稣，是个术士，又是个假先知。 7 他常常和省长士求．保罗在一起；省长是个聪明人，他请了巴拿巴和扫罗来，要听听　神的道。 8 但术士以吕马（以吕马就是“术士”的意思）与使徒作对，要使省长转离真道。 9 扫罗，也就是保罗，却被圣灵充满，定睛看着他， 10 说：“你这充满各样诡诈和各样奸恶的人，魔鬼的儿子，公义的仇敌！你歪曲了主的正路，还不停止吗？ 11 你看，现在主的手临到你，你要瞎了眼睛，暂时看不见阳光。”他就立刻被雾和黑暗笼罩着，周围找人牵他的手，给他领路。 12 那时，省长看见了所发生的事，就信了，因为他惊奇主的教训。

在彼西底的安提阿

13 保罗和同伴从帕弗开船，来到旁非利亚的别加，约翰却离开他们，回耶路撒冷去了。 14 他们从别加往前走，到了彼西底的安提阿，在安息日进了会堂，就坐下来。 15 宣读了律法和先知书以后，会堂的理事们派人到他们那里来，说：“弟兄们，如果有甚么劝勉众人的话，请说吧！” 16 保罗就站起来，作了一个手势，说：

“以色列人和敬畏　神的人，请听！ 17 以色列民的　神，拣选了我们的祖先；当他们在埃及地寄居的时候，　神抬举这民，用大能（“大能”原文作“高”）的膀臂，把他们从那地领出来； 18 又在旷野容忍（“容忍”有些抄本作“养育”）他们，约有四十年之久； 19 灭了迦南地的七族之后，就把那地分给他们为业； 20 这一切历时约四百五十年。后来　神赐给他们士师，直到撒母耳先知为止。 21 那时，他们要求立一个王，　神就把便雅悯支派中一个人，基士的儿子扫罗，赐给他们作王，共四十年之久。 22 废去扫罗之后，又为他们兴起大卫作王，并且为他作证说：‘我找到耶西的儿子大卫，他是合我心意的人，必遵行我的一切旨意。’ 23 　神照着应许，已经从这人的后裔中，给以色列带来了一位救主，就是耶稣。 24 在他来临之前，约翰早已向以色列全民宣讲悔改的洗礼。 25 约翰快要跑完他的路程的时候，说：‘你们以为我是谁？我不是基督。他是在我以后来的，我就是给他解脚上的鞋带也不配。’

26 “弟兄们，亚伯拉罕的子孙，和你们中间敬畏　神的人哪，这救恩之道是传给我们的。 27 住在耶路撒冷的人和他们的官长，因为不认识基督，也不明白每逢安息日所读的先知的话，就把他定了罪，正好应验了先知的话。 28 他们虽然找不出该死的罪状，还是要求彼拉多杀害他。 29 他们把所记载一切关于他的事作成了，就把他从木头上取下来，放在坟墓里。 30 但　神却使他从死人中复活了。 31 有许多日子，他向那些跟他一同从加利利上耶路撒冷的人显现，现在这些人在民众面前作了他的见证人， 32 我们报好信息给你们：　神给列祖的应许， 33 借着耶稣的复活，向我们这些作子孙的应验了。就如诗篇第二篇所记的：

‘你是我的儿子，

我今日生了你。’

34 至于　神使他从死人中复活，不再归于朽坏，他曾这样说：

‘我必把应许大卫的、神圣可靠的恩福赐给你们。’

35 所以他在另一篇说：

‘你必不容你的圣者见朽坏。’

36 “大卫在他自己的世代里，遵行了　神的计划，就睡了，归回他列祖那里，见了朽坏。 37 唯独　神所复活的那一位，没有见过朽坏。 38 所以弟兄们，你们当知道，赦罪之道是由这位耶稣传给你们的。在你们靠摩西律法不能称义的一切事上， 39 信靠他的人就得称义了。 40 你们要小心，免得先知书上所说的临到你们：

41 ‘傲慢的人哪！

你们要看、要惊奇、要灭亡，

因为在你们的日子，我要作一件事，

就算有人告诉你们，你们总是不信。’”

42 保罗和巴拿巴出来的时候，众人请求他们下一个安息日再对他们讲这些话。 43 散会以后，许多犹太人和归信犹太教的虔诚人，跟从了保罗和巴拿巴。两人对他们谈话，勉励他们要恒久住在　神的恩典中。

44 下一个安息日，几乎全城的人都聚了来，要听主的道。 45 犹太人看见这么多人，就满心嫉妒，反驳保罗所讲的，并且毁谤他们。 46 保罗和巴拿巴却放胆说：“　神的道，先讲给你们听，是应该的。但因为你们弃绝这道，断定自己不配得永生，所以我们现在就转向外族人去了。 47 因为主曾这样吩咐我们说：

‘我已立你作外族人的光，

使你把救恩带到地极去。’”

48 外族人听见了就欢喜，赞美主的道，凡指定得永生的都信了。 49 于是主的道传遍那地。 50 但犹太人唆使虔诚尊贵的妇女和城内的显要，煽动大家迫害保罗和巴拿巴，把他们驱逐出境。 51 两人当众跺掉脚上的尘土，往以哥念去了。 52 门徒满有喜乐，又被圣灵充满。

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Acts 13
New English Translation

The Church at Antioch Commissions Barnabas and Saul

13 Now there were these prophets and teachers in the church at Antioch:[a] Barnabas, Simeon called Niger,[b] Lucius the Cyrenian,[c] Manaen (a close friend of Herod[d] the tetrarch[e] from childhood[f]) and Saul. 2 While they were serving[g] the Lord and fasting, the Holy Spirit said, “Set apart[h] for me Barnabas and Saul for the work to which I have called them.” 3 Then, after they had fasted[i] and[j] prayed and placed their hands[k] on them, they sent them off.

Paul and Barnabas Preach in Cyprus

4 So Barnabas and Saul,[l] sent out by the Holy Spirit, went down to Seleucia,[m] and from there they sailed to Cyprus.[n] 5 When[o] they arrived[p] in Salamis,[q] they began to proclaim[r] the word of God in the Jewish synagogues.[s] (Now they also had John[t] as their assistant.)[u] 6 When they had crossed over[v] the whole island as far as Paphos,[w] they found a magician, a Jewish false prophet named Bar-Jesus,[x] 7 who was with the proconsul[y] Sergius Paulus, an intelligent man. The proconsul[z] summoned[aa] Barnabas and Saul and wanted to hear[ab] the word of God. 8 But the magician Elymas[ac] (for that is the way his name is translated)[ad] opposed them, trying to turn the proconsul[ae] away from the faith. 9 But Saul (also known as Paul),[af] filled with the Holy Spirit,[ag] stared straight[ah] at him 10 and said, “You who are full of all deceit and all wrongdoing,[ai] you son of the devil, you enemy of all righteousness—will you not stop making crooked the straight paths of the Lord?[aj] 11 Now[ak] look, the hand of the Lord is against[al] you, and you will be blind, unable to see the sun for a time!” Immediately mistiness[am] and darkness came over[an] him, and he went around seeking people[ao] to lead him by the hand. 12 Then when the proconsul[ap] saw what had happened, he believed,[aq] because he was greatly astounded[ar] at the teaching about[as] the Lord.

Paul and Barnabas at Pisidian Antioch

13 Then Paul and his companions put out to sea[at] from Paphos[au] and came to Perga[av] in Pamphylia,[aw] but John[ax] left them and returned to Jerusalem.[ay] 14 Moving on from[az] Perga,[ba] they arrived at Pisidian Antioch,[bb] and on the Sabbath day they went into[bc] the synagogue[bd] and sat down. 15 After the reading from the law and the prophets,[be] the leaders of the synagogue[bf] sent them a message,[bg] saying, “Brothers,[bh] if you have any message[bi] of exhortation[bj] for the people, speak it.”[bk] 16 So Paul stood up,[bl] gestured[bm] with his hand and said,

“Men of Israel,[bn] and you Gentiles who fear God,[bo] listen: 17 The God of this people Israel[bp] chose our ancestors[bq] and made the people great[br] during their stay as foreigners[bs] in the country[bt] of Egypt, and with uplifted arm[bu] he led them out of it. 18 For[bv] a period of about forty years he put up with[bw] them in the wilderness.[bx] 19 After[by] he had destroyed[bz] seven nations[ca] in the land of Canaan, he gave his people their land as an inheritance.[cb] 20 All this took[cc] about 450 years. After this[cd] he gave them judges until the time of[ce] Samuel the prophet. 21 Then they asked for a king, and God gave them Saul son of Kish, a man from the tribe of Benjamin, who ruled[cf] forty years. 22 After removing him, God[cg] raised up[ch] David their king. He testified about him:[ci] ‘I have found David[cj] the son of Jesse to be a man after my heart,[ck] who will accomplish everything I want him to do.’[cl] 23 From the descendants[cm] of this man[cn] God brought to Israel a Savior, Jesus, just as he promised.[co] 24 Before[cp] Jesus[cq] arrived, John[cr] had proclaimed a baptism for repentance[cs] to all the people of Israel. 25 But while John was completing his mission,[ct] he said repeatedly,[cu] ‘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!’[cv] 26 Brothers,[cw] descendants[cx] of Abraham’s family,[cy] and those Gentiles among you who fear God,[cz] the message[da] of this salvation has been sent to us. 27 For the people who live in Jerusalem and their rulers did not recognize[db] him,[dc] and they fulfilled the sayings[dd] of the prophets that are read every Sabbath by condemning[de] him.[df] 28 Though[dg] they found[dh] no basis[di] for a death sentence,[dj] they asked Pilate to have him executed. 29 When they had accomplished[dk] everything that was written[dl] about him, they took him down[dm] from the cross[dn] and placed him[do] in a tomb. 30 But God raised[dp] him from the dead, 31 and[dq] for many days he appeared to those who had accompanied[dr] him from Galilee to Jerusalem. These[ds] are now his witnesses to the people. 32 And we proclaim to you the good news about the promise to our ancestors,[dt] 33 that this promise[du] God has fulfilled to us, their children, by raising[dv] Jesus, as also it is written in the second psalm, ‘You are my Son;[dw] today I have fathered you.’[dx] 34 But regarding the fact that he has raised Jesus[dy] from the dead, never[dz] again to be[ea] in a state of decay, God[eb] has spoken in this way: ‘I will give you[ec] the holy and trustworthy promises[ed] made to David.’[ee] 35 Therefore he also says in another psalm,[ef] ‘You will not permit your Holy One[eg] to experience[eh] decay.’[ei] 36 For David, after he had served[ej] God’s purpose in his own generation, died,[ek] was buried with his ancestors,[el] and experienced[em] decay, 37 but the one[en] whom God raised up did not experience[eo] decay. 38 Therefore let it be known to you, brothers, that through this one[ep] forgiveness of sins is proclaimed to you, 39 and by this one[eq] everyone who believes is justified[er] from everything from which the law of Moses could not justify[es] you.[et] 40 Watch out,[eu] then, that what is spoken about by[ev] the prophets does not happen to you:

41 ‘Look, you scoffers; be amazed and perish![ew]
For I am doing a work in your days,
a work you would never believe, even if someone tells you.’”[ex]

42 As Paul and Barnabas[ey] were going out,[ez] the people[fa] were urging[fb] them to speak about these things[fc] on the next Sabbath. 43 When the meeting of the synagogue[fd] had broken up,[fe] many of the Jews and God-fearing proselytes[ff] followed Paul and Barnabas, who were speaking with them and were persuading[fg] them[fh] to continue[fi] in the grace of God.

44 On the next Sabbath almost the whole city assembled together to hear the word of the Lord.[fj] 45 But when the Jews saw the crowds, they were filled with jealousy,[fk] and they began to contradict[fl] what Paul was saying[fm] by reviling him.[fn] 46 Both Paul and Barnabas replied courageously,[fo] “It was necessary to speak the word of God[fp] to you first. Since you reject it and do not consider yourselves worthy[fq] of eternal life, we[fr] are turning to the Gentiles.[fs] 47 For this[ft] is what the Lord has commanded us: ‘I have appointed[fu] you to be a light[fv] for the Gentiles, to bring salvation[fw] to the ends of the earth.’”[fx] 48 When the Gentiles heard this, they began to rejoice[fy] and praise[fz] the word of the Lord, and all who had been appointed for eternal life[ga] believed. 49 So the word of the Lord was spreading[gb] through the entire region. 50 But the Jews incited[gc] 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[gd] of their region. 51 So after they shook[ge] the dust off their feet[gf] in protest against them, they went to Iconium.[gg] 52 And the disciples were filled with joy[gh] and with the Holy Spirit.

Footnotes

  1. Acts 13:1 sn Antioch was a city in Syria (not Antioch in Pisidia).
  2. Acts 13:1 sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”
  3. Acts 13:1 sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.
  4. Acts 13:1 sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.
  5. Acts 13:1 tn Or “the governor.”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.
  6. Acts 13:1 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.”
  7. Acts 13:2 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.
  8. Acts 13:2 tn Or “Appoint.”
  9. Acts 13:3 tn 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. Acts 13:3 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.
  11. Acts 13:3 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.
  12. Acts 13:4 tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
  13. Acts 13:4 sn Seleucia was the port city of Antioch in Syria.
  14. Acts 13:4 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
  15. Acts 13:5 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.
  16. Acts 13:5 tn The participle γενόμενοι (genomenoi) is taken temporally.
  17. Acts 13:5 sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.
  18. Acts 13:5 tn The imperfect verb κατήγγελλον (katēngellon) has been translated as an ingressive imperfect.
  19. Acts 13:5 sn See the note on synagogue in 6:9.
  20. Acts 13:5 sn John refers here to John Mark (see Acts 12:25).
  21. Acts 13:5 tn 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.sn This is a parenthetical note by the author.
  22. Acts 13:6 tn Or “had passed through,” “had traveled through.”
  23. Acts 13:6 sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.
  24. Acts 13:6 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.
  25. Acts 13:7 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
  26. Acts 13:7 tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.
  27. Acts 13:7 tn 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. Acts 13:7 sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.
  29. Acts 13:8 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.
  30. Acts 13:8 sn A parenthetical note by the author.
  31. Acts 13:8 sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.
  32. Acts 13:9 sn A parenthetical note by the author.
  33. Acts 13:9 sn This qualifying clause in the narrative indicates who represented God in the dispute.
  34. Acts 13:9 tn Or “gazed intently.”
  35. Acts 13:10 tn Or “unscrupulousness.”
  36. Acts 13:10 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.
  37. Acts 13:11 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.
  38. Acts 13:11 tn Grk “upon,” but in a negative sense.
  39. Acts 13:11 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.
  40. Acts 13:11 tn Grk “fell on.”
  41. Acts 13:11 tn The noun χειραγωγός (cheiragōgos) is plural, so “people” is used rather than singular “someone.”
  42. Acts 13:12 sn See the note on proconsul in v. 8.
  43. Acts 13:12 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).
  44. Acts 13:12 tn The translation “greatly astounded” for ἐκπλησσόμενος (ekplēssomenos) is given by L&N 25.219.
  45. Acts 13:12 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).
  46. Acts 13:13 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.”
  47. Acts 13:13 sn Paphos was a city on the southwestern coast of the island of Cyprus. See Acts 13:6.
  48. Acts 13:13 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).
  49. Acts 13:13 sn Pamphylia was a province in the southern part of Asia Minor.
  50. Acts 13:13 sn That is, John Mark.
  51. Acts 13:13 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).
  52. Acts 13:14 tn Or “Passing by.”
  53. Acts 13:14 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
  54. Acts 13:14 tn Or “at Antioch in Pisidia.”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.
  55. Acts 13:14 tn 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. Acts 13:14 sn See the note on synagogue in 6:9.
  57. Acts 13:15 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.
  58. Acts 13:15 tn Normally ἀρχισυνάγωγος (archisunagōgos) 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.
  59. Acts 13:15 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.
  60. Acts 13:15 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
  61. Acts 13:15 tn Or “word.”
  62. Acts 13:15 tn Or “encouragement.”
  63. Acts 13:15 tn Or “give it.”
  64. Acts 13:16 tn This participle, ἀναστάς (anastas), and the following one, κατασείσας (kataseisas), are both translated as adverbial participles of attendant circumstance.
  65. Acts 13:16 tn Or “motioned.”
  66. Acts 13:16 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. Acts 13:16 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. Acts 13:17 tn Or “people of Israel.”
  69. Acts 13:17 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. Acts 13:17 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. Acts 13:17 tn Or “as resident aliens.”
  72. Acts 13:17 tn Or “land.”
  73. Acts 13:17 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. Acts 13:18 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. Acts 13:18 tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).
  76. Acts 13:18 tn Or “desert.”
  77. Acts 13:19 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. Acts 13:19 tn The participle καθελών (kathelōn) is taken temporally.
  79. Acts 13:19 sn Seven nations. See Deut 7:1.
  80. Acts 13:19 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. Acts 13:20 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. Acts 13:20 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. Acts 13:20 tn The words “the time of” are not in the Greek text, but are implied.
  84. Acts 13:21 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. Acts 13:22 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
  86. Acts 13:22 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. Acts 13:22 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. Acts 13:22 sn A quotation from Ps 89:20.
  89. Acts 13:22 sn A quotation from 1 Sam 13:14.
  90. Acts 13:22 tn Or “who will perform all my will,” “who will carry out all my wishes.”
  91. Acts 13:23 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. Acts 13:23 sn The phrase this man is in emphatic position in the Greek text.
  93. Acts 13:23 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. Acts 13:24 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. Acts 13:24 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. Acts 13:24 sn John refers here to John the Baptist.
  97. Acts 13:24 tn Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.
  98. Acts 13:25 tn Or “task.”
  99. Acts 13:25 tn The verb ἔλεγεν (elegen) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.
  100. Acts 13:25 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. Acts 13:26 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
  102. Acts 13:26 tn Grk “sons”
  103. Acts 13:26 tn Or “race.”
  104. Acts 13:26 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. Acts 13:26 tn Grk “word.”
  106. Acts 13:27 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. Acts 13:27 tn Grk “this one.”
  108. Acts 13:27 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. Acts 13:27 tn The participle κρίναντες (krinantes) is instrumental here.
  110. Acts 13:27 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. Acts 13:28 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. Acts 13:28 tn The participle εὑρόντες (heurontes) has been translated as a concessive adverbial participle.
  113. Acts 13:28 sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.
  114. Acts 13:28 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
  115. Acts 13:29 tn Or “carried out.”
  116. Acts 13:29 sn That is, everything that was written in OT scripture.
  117. Acts 13:29 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. Acts 13:29 tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.
  119. Acts 13:29 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. Acts 13:30 sn See the note on the phrase “raised up” in v. 22, which is the same Greek verb used here.
  121. Acts 13:31 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. Acts 13:31 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. Acts 13:31 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. Acts 13:32 tn Or “to our forefathers”; Grk “the fathers.”
  125. Acts 13:33 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. Acts 13:33 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. Acts 13:33 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. Acts 13:33 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. Acts 13:34 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  130. Acts 13:34 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. Acts 13:34 tn The translation “to be in again” for ὑποστρέφω (hupostrephō) is given in L&N 13.24.
  132. Acts 13:34 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
  133. Acts 13:34 tn The pronoun “you” is plural here. The promises of David are offered to the people.
  134. Acts 13:34 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. Acts 13:34 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. Acts 13:35 tn Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.
  137. Acts 13:35 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. Acts 13:35 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. Acts 13:35 sn A quotation from Ps 16:10.
  140. Acts 13:36 tn The participle ὑπηρετήσας (hupēretēsas) is taken temporally.
  141. Acts 13:36 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. Acts 13:36 tn Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).
  143. Acts 13:36 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. Acts 13:37 sn The one whom God raised up refers to Jesus.
  145. Acts 13:37 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. Acts 13:38 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. Acts 13:39 sn This one refers here to Jesus.
  148. Acts 13:39 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. Acts 13:39 tn Or “could not free.”
  150. Acts 13:39 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. Acts 13:40 sn The speech closes with a warning, “Watch out,” that also stresses culpability.
  152. Acts 13:40 tn Or “in.”
  153. Acts 13:41 tn Or “and die!”
  154. Acts 13:41 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.
  155. Acts 13:42 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
  156. Acts 13:42 tn Or “were leaving.” The participle ἐξιόντων (exiontōn) is taken temporally.
  157. Acts 13:42 tn Grk “they”; the referent (the people) has been specified in the translation for clarity.
  158. Acts 13:42 tn Or “begging,” “inviting.”
  159. Acts 13:42 tn Or “matters.”
  160. Acts 13:43 sn See the note on synagogue in 6:9.
  161. Acts 13:43 tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”
  162. Acts 13:43 tn 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. 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 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, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.
  163. Acts 13:43 tn This is the meaning given for ἔπειθον (epeithon) in this verse by BDAG 791 s.v. πείθω 1.b.
  164. Acts 13:43 tn Grk “who, as they were speaking with them, were persuading them.”
  165. Acts 13:43 tn 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. Acts 13:44 tc Most mss (B* C E Ψ M sy bo) read θεοῦ (theou, “of God”) here instead of κυρίου (kuriou, “of the Lord”). Other mss, among them some significant early witnesses (P74 א A B2 33 81 323 945 1175 1739 al 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.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 (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. Acts 13:45 sn They were filled with jealousy. Their foolish response to the gospel is noted again (see Acts 5:17; 7:9; 17:5).
  168. Acts 13:45 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.
  169. Acts 13:45 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.
  170. Acts 13:45 tn 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. Acts 13:46 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.
  172. Acts 13:46 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.
  173. Acts 13:46 tn Or “and consider yourselves unworthy.”
  174. Acts 13:46 tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.
  175. Acts 13:46 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.
  176. Acts 13:47 tn Here οὕτως (houtōs) 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.
  177. Acts 13:47 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”).
  178. Acts 13:47 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.
  179. Acts 13:47 tn Grk “that you should be for salvation,” but more simply “to bring salvation.”
  180. Acts 13:47 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.)
  181. Acts 13:48 tn The imperfect verb ἔχαιρον (echairon) and the following ἐδόξαζον (edoxazon) are translated as ingressive imperfects.
  182. Acts 13:48 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.
  183. Acts 13:48 sn Note the contrast to v. 46 in regard to eternal life.
  184. Acts 13:49 tn BDAG 239 s.v. διαφέρω 1 has “spread” for διαφέρετο (diaphereto) in connection with a teaching. This is the first summary since Acts 9:31.
  185. Acts 13:50 tn For the translation of παρώτρυναν (parōtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.
  186. Acts 13:50 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).
  187. Acts 13:51 tn The participle ἐκτιναξάμενοι (ektinaxamenoi) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).
  188. Acts 13:51 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.
  189. Acts 13:51 sn Iconium was a city in Lycaonia about 90 mi (145 km) east southeast of Pisidian Antioch.
  190. Acts 13:52 sn The believers of Pisidian Antioch were not discouraged by the persecution, but instead were filled with joy.
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