Acts 13:1-13

New English Translation

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).