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2 Kings 16
New English Translation

Ahaz’s Reign over Judah

16 In the seventeenth year of the reign of Pekah son of Remaliah, Jotham’s son Ahaz became king over Judah. 2 Ahaz was twenty years old when he began to reign, and he reigned for sixteen years in Jerusalem. He did not do what pleased the Lord his God, in contrast to his ancestor David.[a] 3 He followed in the footsteps of[b] the kings of Israel. He passed his son through the fire,[c] a horrible sin practiced by the nations[d] whom the Lord drove out from before the Israelites. 4 He offered sacrifices and burned incense on the high places, on the hills, and under every green tree.

5 At that time King Rezin of Syria and King Pekah son of Remaliah of Israel attacked Jerusalem.[e] They besieged Ahaz,[f] but were unable to conquer him.[g] 6 (At that time King Rezin of Syria[h] recovered Elat for Syria; he drove the Judahites from there.[i] Syrians[j] arrived in Elat and live there to this very day.) 7 Ahaz sent messengers to King Tiglath-Pileser of Assyria, saying, “I am your servant and your dependent.[k] March up and rescue me from the power[l] of the king of Syria and the king of Israel, who have attacked[m] me.” 8 Then Ahaz took the silver and gold that were[n] in the Lord’s temple and in the treasuries of the royal palace and sent it as tribute[o] to the king of Assyria. 9 The king of Assyria responded favorably to his request;[p] he[q] attacked Damascus and captured it. He deported the people[r] to Kir and executed Rezin.

10 When King Ahaz went to meet with King Tiglath-Pileser of Assyria in Damascus, he saw the altar there.[s] King Ahaz sent to Uriah the priest a drawing of the altar and a blueprint for its design.[t] 11 Uriah the priest built an altar in conformity to the plans King Ahaz had sent from Damascus.[u] Uriah the priest finished it before King Ahaz arrived back from Damascus.[v] 12 When the king arrived back from Damascus and[w] saw the altar, he approached it[x] and offered a sacrifice on it.[y] 13 He offered his burnt sacrifice and his grain offering. He poured out his libation and sprinkled the blood from his peace offerings on the altar. 14 He moved the bronze altar that stood in the Lord’s presence from the front of the temple (between the altar and the Lord’s temple) and put it on the north side of the new[z] altar. 15 King Ahaz ordered Uriah the priest, “On the large altar[aa] offer the morning burnt sacrifice, the evening grain offering, the royal burnt sacrifices and grain offering, the burnt sacrifice for all the people of the land, their grain offering, and their libations. Sprinkle all the blood of the burnt sacrifice and other sacrifices on it. The bronze altar will be for my personal use.”[ab] 16 So Uriah the priest did exactly as[ac] King Ahaz ordered.

17 King Ahaz took off the frames of the movable stands, and removed the basins from them. He took “The Sea”[ad] down from the bronze bulls that supported it[ae] and put it on the stone pavement. 18 He also removed the Sabbath awning[af] that had been built[ag] in the temple and the king’s outer entranceway to the Lord’s temple, on account of the king of Assyria.[ah]

19 The rest of the events of Ahaz’s reign, including his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah.[ai] 20 Ahaz passed away[aj] and was buried with his ancestors in the City of David. His son Hezekiah replaced him as king.

Footnotes

  1. 2 Kings 16:2 tn Heb “and he did not do what was proper in the eyes of the Lord his God, like David his father.”
  2. 2 Kings 16:3 tn Heb “he walked in the way of.”
  3. 2 Kings 16:3 sn This may refer to child sacrifice, though some interpret it as a less drastic cultic practice. For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67.
  4. 2 Kings 16:3 tn Heb “like the abominable practices of the nations.”
  5. 2 Kings 16:5 tn Heb “went up to Jerusalem for battle.”
  6. 2 Kings 16:5 tn That is, Jerusalem, Ahaz’s capital city.
  7. 2 Kings 16:5 tn Heb “they were unable to fight.” The object must be supplied from the preceding sentence. Elsewhere when the Niphal infinitive of לָחָם (lakham) follows the verb יָכֹל (yakhol), the infinitive appears to have the force of “prevail against.” See Num 22:11; 1 Sam 17:9; and the parallel passage in Isa 7:1.
  8. 2 Kings 16:6 tc Some prefer to read “the king of Edom” and “for Edom” here. The names Syria (Heb “Aram,” אֲרָם, ʾaram) and Edom (אֱדֹם, ʾedom) are easily confused in the Hebrew consonantal script.
  9. 2 Kings 16:6 tn Heb “from Elat.”
  10. 2 Kings 16:6 tc The consonantal text (Kethib), supported by many medieval Hebrew mss, the Syriac version, and some mss of the Targum and Vulgate, read “Syrians” (Heb “Arameans”). The marginal reading (Qere), supported by the LXX, Targums, and Vulgate, reads “Edomites.”
  11. 2 Kings 16:7 tn Heb “son.” Both terms (“servant” and “son”) reflect Ahaz’s subordinate position as Tiglath-Pileser’s subject.
  12. 2 Kings 16:7 tn Heb “hand, palm.”
  13. 2 Kings 16:7 tn Heb “who have arisen against.”
  14. 2 Kings 16:8 tn Heb “that was found.”
  15. 2 Kings 16:8 tn Or “bribe money.”
  16. 2 Kings 16:9 tn Heb “listened to him.”
  17. 2 Kings 16:9 tn Heb “the king of Assyria.”
  18. 2 Kings 16:9 tn Heb “it.”
  19. 2 Kings 16:10 tn Heb “in Damascus.”
  20. 2 Kings 16:10 tn Heb “the likeness of the altar and its pattern for all its work.”
  21. 2 Kings 16:11 tn Heb “according to all that King Ahaz sent from Damascus.”
  22. 2 Kings 16:11 tn Heb “so Uriah the priest did, until the arrival of King Ahaz from Damascus.”
  23. 2 Kings 16:12 tn Heb “and the king.”
  24. 2 Kings 16:12 tn Heb “the altar.”
  25. 2 Kings 16:12 tn Or “ascended it.”
  26. 2 Kings 16:14 tn The word “new” is added in the translation for clarification.
  27. 2 Kings 16:15 tn That is, the newly constructed altar.
  28. 2 Kings 16:15 tn Heb “for me to seek.” The precise meaning of בָּקַר (baqar), “seek,” is uncertain in this context. For discussion see M. Cogan and H. Tadmor, II Kings (AB), 189.
  29. 2 Kings 16:16 tn Heb “according to all that.”
  30. 2 Kings 16:17 sn See the note at 1 Kgs 7:23.
  31. 2 Kings 16:17 tn Heb “that [were] under it.”
  32. 2 Kings 16:18 tn The precise meaning of the Hebrew term מוּסַךְ (musakh; Qere) / מִיסַךְ (misakh; Kethib) is uncertain. For discussion see HALOT 557 s.v. מוּסַךְ and M. Cogan and H. Tadmor, II Kings (AB), 189-90.
  33. 2 Kings 16:18 tn Heb “that they built.”
  34. 2 Kings 16:18 sn It is doubtful that Tiglath-Pileser ordered these architectural changes. Ahaz probably made these changes so he could send some of the items and materials to the Assyrian king as tribute. See M. Cogan and H. Tadmor, II Kings (AB), 190, 193.
  35. 2 Kings 16:19 tn Heb “As for the rest of the events of Ahaz, and that which he did, are they not written on the scroll of the events of the days of the kings of Judah?”
  36. 2 Kings 16:20 tn Heb “lay down with his fathers.”
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2 Kings 15
2 Kings 17
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Psalm 110
New English Translation

Psalm 110[a]

A psalm of David.

110 Here is the Lord’s proclamation[b] to my lord:[c]
“Sit down at my right hand[d] until I make your enemies your footstool.”[e]
2 The Lord[f] extends[g] your dominion[h] from Zion.
Rule in the midst of your enemies.
3 Your people willingly follow you[i] when you go into battle.[j]
On the holy hills[k] at sunrise[l] the dew of your youth[m] belongs to you.[n]
4 The Lord makes this promise on oath[o] and will not revoke it:[p]
“You are an eternal priest[q] after the pattern of[r] Melchizedek.”[s]
5 O Lord,[t] at your right hand
he strikes down[u] kings in the day he unleashes his anger.[v]
6 He executes judgment[w] against[x] the nations.
He fills the valleys with corpses;[y]
he shatters their heads over the vast battlefield.[z]
7 From the stream along the road he drinks;
then he lifts up his head.[aa]

Footnotes

  1. Psalm 110:1 sn Psalm 110. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.
  2. Psalm 110:1 tn The word נְאֻם (neʾum) is used frequently in the OT of a formal divine announcement through a prophet.
  3. Psalm 110:1 sn My lord. In the psalm’s original context the speaker is an unidentified prophetic voice in the royal court, likely addressing David, the head of the dynasty. In the course of time the psalm is applied to each successive king in the dynasty, and is likely understood as such by David (see 2 Sam 7:11-14, 19). Since the Psalm as a whole is attributed to David, it is appropriate to speak of any of its parts as coming from him, whether he composed them, reported them, or commissioned them. Ultimately these words come to apply to the ideal Davidic king, specifically Jesus Christ, the Son of David. Thus, in the irony of the incarnation, the lord who receives the promise is the Lord who made the promise. This creates some complexity in typographic convention, as NET chooses to use lower case here in the Psalm (“my lord”) due to its original context, even though we now know it to be ultimately fulfilled by our Lord. The Greek translation introduces more difficulty because it uses κύριος (kurios, “lord”) for both the Lord’s name, יהוה (YHWH, probably pronounced “Yahweh”) and the title אֲדוֹנַי (ʾadonay, “Lord”) (the word here is not the title, but simply “lord” [אָדוֺן, ʾadon] with the suffix “my”). This complexity and irony are the grounds for the riddle posed by Jesus in the gospels (Matt 22:43-45; Mark 12:36-37; Luke 20:42-44), which the Pharisees could not solve because they were not expecting the Davidic lord to be the Lord. Peter incorporates the answer “that God has made this Jesus whom you crucified both Lord and Christ” into his sermon at Pentecost (Acts 2:34-35).
  4. Psalm 110:1 sn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). The Lord’s invitation to the Davidic king to sit down at his right hand reflects the king’s position as the Lord’s vice-regent. In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-wa-Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62.
  5. Psalm 110:1 sn When the Lord made his covenant with David, he promised to subdue the king’s enemies (see 2 Sam 7:9-11; Ps 89:22-23).
  6. Psalm 110:2 tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist’s words to the king, not a continuation of the oracle per se.
  7. Psalm 110:2 tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.
  8. Psalm 110:2 tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.
  9. Psalm 110:3 tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”
  10. Psalm 110:3 tn Heb “in the day of your power.”
  11. Psalm 110:3 tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadre, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harere qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Pss 87:1; 125:2; 133:3).
  12. Psalm 110:3 tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the מ (mem) being understood as a duplication of the mem ending the preceding word. The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.
  13. Psalm 110:3 sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.
  14. Psalm 110:3 tn Heb “to you [is].”
  15. Psalm 110:4 tn Or “swears, vows.”
  16. Psalm 110:4 tn Or “will not change his mind.” The negated Niphal imperfect of נָחַם (nakham) is a way of marking an announcement as an irrevocable decree. See 1 Sam 15:29; Ezek 24:14, as well as R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 387-99.
  17. Psalm 110:4 sn You are an eternal priest. The Davidic king exercised a non-Levitical priestly role. The king superintended Judah’s cultic ritual, had authority over the Levites, and sometimes led in formal worship. David himself instructed the Levites to bring the ark of the covenant to Jerusalem (1 Chr 15:11-15), joined the procession, offered sacrifices, wore a priestly ephod, and blessed the people (2 Sam 6:12-19). At the dedication of the temple Solomon led the ceremony, offering sacrifices and praying on behalf of the people (1 Kgs 8).
  18. Psalm 110:4 tn The phrase עַל־דִּבְרָתִי (ʿal divrati) is a variant of עַל־דִּבְרָת (ʿal divrat; the final י [yod] being an archaic genitive ending), which in turn is a variant of עַל דָּבַר (ʿal davar). Both phrases can mean “concerning” or “because of,” but neither of these nuances fits the use of עַל־דִּבְרָתִי in Ps 110:4. Here the phrase probably carries the sense “according to the manner of.” See L. C. Allen, Psalms 101-150 (WBC), 81.
  19. Psalm 110:4 sn The Davidic king’s priestly role is analogous to that of Melchizedek, who was both “king of Salem” (i.e., Jerusalem) and a “priest of God Most High” in the time of Abraham (Gen 14:18-20). Like Melchizedek, the Davidic king was a royal priest, distinct from the Aaronic line (see Heb 7). The analogy focuses on the king’s priestly role; the language need not imply that Melchizedek himself was “an eternal priest.”
  20. Psalm 110:5 tn The MT reads אֲדֹנָי (ʾadonay, “Lord”), which in this form to God. Many medieval Hebrew mss read יְהוָה (Yehwah, “Lord”) here. The present translation assumes that the psalmist here addresses the Lord as he celebrates what the king is able to accomplish while positioned at God’s “right hand.” According to this view the king is the subject of the third person verb forms in vv. 5b-7. (2) Another option is to understand the king as the addressee (as in vv. 2-3). In this case “the Lord” is the subject of the third person verbs throughout vv. 5-7 and is depicted as a warrior in a very anthropomorphic manner. In this case the Lord is pictured as being at the psalmist’s right hand (just the opposite of v. 1). See Pss 16:8; 121:5. (3) A third option is to revocalize אֲדֹנָי (ʾadonay, “Lord” a reference to God) as אֲדֹנִי (ʾadoni, “my lord”; see v. 1). In this case one may translate, “My lord, at his [God’s] right hand, strikes down.” In this case the king is the subject of the third person verbs in vv. 5b-7.
  21. Psalm 110:5 tn The perfect verbal forms in vv. 5-6 are understood here as descriptive-dramatic or as generalizing. Another option is to take them as rhetorical. In this case the psalmist describes anticipated events as if they had already taken place.
  22. Psalm 110:5 tn Heb “in the day of his anger.”
  23. Psalm 110:6 tn The imperfect verbal forms in vv. 6-7 are understood here as descriptive-dramatic or as generalizing, though they could be taken as future.
  24. Psalm 110:6 tn Or “among.”
  25. Psalm 110:6 tn Heb “he fills [with] corpses,” but one expects a double accusative here. The translation assumes an emendation to גְוִיּוֹת גֵאָיוֹת(בִּ) מִלֵּא or מִלֵּא גֵאָיוֹת גְּוִיוֹת (for a similar construction see Ezek 32:5). In the former case גֵאָיוֹת (geʾayot) has accidentally dropped from the text due to homoioteleuton; in the latter case it has dropped out due to homoioarcton.
  26. Psalm 110:6 tn Heb “he strikes [the verb is מָחַץ (makhats), translated “strikes down” in v. 5] head[s] over a great land.” The Hebrew term רַבָּה (rabbah, “great”) is here used of distance or spatial measurement (see 1 Sam 26:13).
  27. Psalm 110:7 tn Here the expression “lifts up the head” refers to the renewed physical strength and emotional vigor (see Ps 3:3) provided by the refreshing water. For another example of a victorious warrior being energized by water in the aftermath of battle, see Judg 15:18-19 (see also 1 Sam 30:11-12, where the setting is different, however).
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Psalm 109
Psalm 111
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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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