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.


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.”


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.


Or “Appoint.”


The three aorist participles νηστεύσαντες ( nhsteusante" ), προσευξάμενοι ( proseuxamenoi ), and ἐπιθέντες ( epiqente" ) 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 .


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.


Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.


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.


The participle γενόμενοι ( genomenoi ) is taken temporally.


The imperfect verb κατήγγελλον ( kathngellon ) has been translated as an ingressive imperfect.


The word ὑπηρέτης ( Juphreth" ) 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.


Or “had passed through,” “had traveled through.”


Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.


Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος ( proskalesameno" ) has been translated as a finite verb due to requirements of contemporary English style.


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.


Or “gazed intently.”


Or “unscrupulousness.”


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.


Grk “upon,” but in a negative sense.


Grk “fell on.”


The noun χειραγωγός ( ceiragwgo" ) is plural, so “people” is used rather than singular “someone.”


The translation “greatly astounded” for ἐκπλησσόμενος ( ekplhssomeno" ) is given by L&N 25.219.


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).


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 .”


Or “Passing by.”


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. map For location see JP1-E2 ; JP2-E2 ; JP3-E2 ; JP4-E2 .


Grk “going into the synagogue they sat down.” The participle εἰσελθόντες ( eiselqonte" ) has been translated as a finite verb due to requirements of contemporary English style.


Normally ἀρχισυνάγωγος ( arcisunagwgo" ) 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.


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.


Grk “Men brothers,” but this is both awkward and unnecessary in English.


Or “word.”


Or “encouragement.”


Or “give it.”


This participle, ἀναστάς ( anasta" ), and the following one, κατασείσας ( kataseisa" ), are both translated as adverbial participles of attendant circumstance.


Or “motioned.”


Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ ( anhr ), 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.


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.


Or “people of Israel.”


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.


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.


Or “as resident aliens.”


Or “land.”


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.


For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31 ; Exod 16:35 ; Num 14:34 ).


Or “desert.”


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.


The participle καθελών ( kaqelwn ) is taken temporally.


Grk “he gave their land as an inheritance.” The words “his people” are supplied to complete an ellipsis specifying the recipients of the land.


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).


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.


The words “the time of” are not in the Greek text, but are implied.


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).


Grk “he”; the referent (God) has been specified in the translation for clarity.


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 ( marturhsa" , “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).


Or “who will perform all my will,” “who will carry out all my wishes.”


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 .


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.


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.


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.


Grk “a baptism of repentance”; the genitive has been translated as a genitive of purpose.


Or “task.”


The verb ἔλεγεν ( elegen ) has been translated as an iterative imperfect, since John undoubtedly said this or something similar on numerous occasions.


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.


Grk “Men brothers,” but this is both awkward and unnecessary in English.


Grk “sons”


Or “race.”


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.


Grk “word.”


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 .


Grk “this one.”


Usually φωνή ( fwnh ) 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.


The participle κρίναντες ( krinante" ) is instrumental here.


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.


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.


The participle εὑρόντες ( Jeuronte" ) has been translated as a concessive adverbial participle.


Grk “no basis for death,” but in this context a sentence of death is clearly indicated.


Or “carried out.”


Grk “taking him down from the cross, they placed him.” The participle καθελόντες ( kaqelonte" ) has been translated as a finite verb due to requirements of contemporary English style.


Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23 . See Acts 5:30; 10:39 .


Grk “who.” The relative pronoun (“who”) was replaced by the conjunction “and” and the pronoun “he” at this point to improve the English style.


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.


Or “to our forefathers”; Grk “the fathers.”


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 ).


Or “by resurrecting.” The participle ἀναστήσας ( anasthsa" ) 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 ).


Grk “I have begotten you.” The traditional translation for γεγέννηκα ( gegennhka , “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 .


Grk “him”; the referent (Jesus) has been specified in the translation for clarity.


Although μηκέτι ( mhketi ) 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.


The translation “to be in again” for ὑποστρέφω ( Jupostrefw ) is given in L&N 13.24.


Grk “he”; the referent (God) has been specified in the translation for clarity.


The pronoun “you” is plural here. The promises of David are offered to the people.


Or “the trustworthy decrees made by God to David.” The phrase τὰ ὅσια Δαυὶδ τὰ πιστά ( ta Josia 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.


Grk “Therefore he also says in another”; the word “psalm” is not in the Greek text but is implied.


The Greek word translated “Holy One” here ( ὅσιόν , {osion ) is related to the use of ὅσια ( Josia ) 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.


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.”


The participle ὑπηρετήσας ( Juphrethsa" ) is taken temporally.


The verb κοιμάω ( koimaw ) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.


Or “forefathers”; Grk “was gathered to his fathers” (a Semitic idiom).


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.


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.”


That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν ( Jumin , “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.


Or “is freed.” The translation of δικαιωθῆναι ( dikaiwqhnai ) 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.


Or “could not free.”


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.


Or “in.”


Or “and die!”


Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.


Or “were leaving.” The participle ἐξιόντων ( exiontwn ) is taken temporally.


Grk “they”; the referent (the people) has been specified in the translation for clarity.


Or “begging,” “inviting.”


Or “matters.”


BDAG 607 s.v. λύω 3 has “ λυθείσης τ . συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43 .”


Normally the phrase σεβόμενοι τὸν θεόν ( sebomenoi ton qeon ) 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 proshlutwn ). 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 [ sebomena" ] 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.


This is the meaning given for ἔπειθον ( epeiqon ) in this verse by BDAG 791 s.v. πείθω 1.b.


Grk “who, as they were speaking with them, were persuading them.”


The verb προμένειν ( promenein ) is similar in force to the use of μένω ( menw , “to reside/remain”) in the Gospel and Epistles of John.


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.


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.


The participle βλασφημοῦντες ( blasfhmounte" ) 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.


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 .


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.


Or “and consider yourselves unworthy.”


Grk “behold, we.” In this context ἰδού ( idou ) is not easily translated into English.


Here οὕτως ( Joutws ) 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.


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”).


Grk “that you should be for salvation,” but more simply “to bring salvation.”


The imperfect verb ἔχαιρον ( ecairon ) and the following ἐδόξαζον ( edoxazon ) are translated as ingressive imperfects.


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.


BDAG 239 s.v. διαφέρω 1 has “ spread ” for διαφέρετο ( diafereto ) in connection with a teaching. This is the first summary since Acts 9:31 .


For the translation of παρώτρυναν ( parwtrunan ) as “incited” see BDAG 780 s.v. παροτρύνω .


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 ).


The participle ἐκτιναξάμενοι ( ektinaxamenoi ) is taken temporally. It could also be translated as a participle of attendant circumstance (“So they shook…and went”).