Acts 13:1-25

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).
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.