Acts 13

Translator Notes

1. The leadership team reflects extraordinary diversity: Barnabas (a Levite from Cyprus), Simeon Niger (likely of African descent, the Latin cognomen Niger meaning 'black'), Lucius of Cyrene (North African), Manaen (syntrophos, 'foster brother' or 'childhood companion' of Herod Antipas, thus from the ruling class), and Saul (a Pharisee from Tarsus). Barnabas stands first, Saul last — an order that will soon reverse.

Key Terms

Translator Notes

1. The verb leitourgounton ('worshiping, ministering') is the root of 'liturgy' and denotes formal, communal worship. The Spirit speaks directly — how is not specified (through a prophet, an audible voice, or communal discernment). The command 'set apart for me' (aphorisate de moi) echoes God's call of the prophets (cf. Jeremiah 1:5, Galatians 1:15 where Paul uses the same verb of his own calling).
2. [TCR Cross-Reference] Draws on Jeremiah 1:5. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Translator Notes

1. The laying on of hands (epithentes tas cheiras) is a commissioning gesture, not ordination in the later ecclesiastical sense. Barnabas and Saul are already prophets and teachers (v. 1); the church is confirming and releasing what the Spirit has directed. The verb apelusan ('released, sent away') suggests both permission and blessing.

Translator Notes

1. Luke attributes the sending to the Holy Spirit (ekpemphthentes hypo tou hagiou pneumatos), not merely to the church. Seleucia was Antioch's port city on the Mediterranean, about sixteen miles west. Cyprus was Barnabas's homeland (4:36), making it a natural first destination.

Translator Notes

1. Salamis was the largest city on the eastern coast of Cyprus. The plural 'synagogues' indicates a significant Jewish population. The pattern of beginning in synagogues becomes standard Pauline practice. John (Mark) serves as hyperetes ('assistant, attendant'), a role that may have included practical arrangements and possibly catechetical instruction.

Translator Notes

1. Paphos was the Roman capital of Cyprus, on the western coast. Bar-Jesus (Bariesou, 'son of Jesus/Joshua') is identified with three descriptors: magos ('sorcerer, magician'), pseudoprophetes ('false prophet'), and Ioudaios ('Jewish'). A Jewish man practicing sorcery and claiming prophetic gifts violated Torah prohibitions (Deuteronomy 18:10-12).
2. [TCR Cross-Reference] Quotes Deuteronomy 18:10-12. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Translator Notes

1. Luke correctly identifies the governor as anthupatos ('proconsul'), the title for governors of senatorial provinces — Cyprus had been transferred to senatorial control in 22 BC. The name Sergius Paulus is attested in inscriptions. His description as sunetos ('intelligent, discerning') distinguishes him from Bar-Jesus's influence.

Translator Notes

1. The name Elymas (Elymas) is presented as a translation or equivalent of his function, though the etymology is uncertain — it may derive from an Aramaic or Arabic root meaning 'wise man' or 'sorcerer.' His opposition is strategic: if the proconsul converts, Elymas loses his position and influence.

Translator Notes

1. This is the pivotal moment when Luke introduces the name Paul (Paulos). The parenthetical 'who was also called Paul' (ho kai Paulos) indicates he had both names throughout — Saul was his Jewish name, Paul his Roman cognomen. From this point forward, Luke uses only 'Paul.' The transition occurs as Paul confronts a Roman-world figure, signaling the Gentile orientation of his mission.

Translator Notes

1. Paul's denunciation is fierce and deliberate. The title 'son of the devil' (huie diabolou) is a pointed reversal of Bar-Jesus's name ('son of Jesus/salvation') — he is actually a son of the adversary. The phrase 'making crooked the straight paths of the Lord' (diastrephon tas hodous tou kyriou tas eutheias) alludes to Isaiah 40:3-4 and its call to prepare straight paths.
2. [TCR Cross-Reference] This verse quotes Isaiah 40:3-4 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Translator Notes

1. The punishment is temporary ('for a time,' achri kairou) and fitting: the one who sought to keep others in spiritual darkness is plunged into physical darkness. There may be a parallel with Paul's own experience of temporary blindness on the Damascus road (9:8-9), suggesting the possibility of eventual restoration and conversion.

Translator Notes

1. The proconsul's faith is prompted by what he saw (idon to gegonos) but grounded in the teaching (didache tou kyriou). Luke distinguishes between the miracle as attention-getting and the teaching as the actual content of faith. This is the first conversion of a Roman official in Paul's ministry.

Translator Notes

1. The phrase 'Paul and his companions' (hoi peri Paulon) marks the shift in leadership — Barnabas is now subordinate. John Mark's departure (apochoresas, 'having departed, withdrawn') is recorded without explanation, but Paul later viewed it as a desertion serious enough to cause a sharp disagreement with Barnabas (15:37-39). Perga was about eight miles inland from the coast of Pamphylia in southern Asia Minor.

Translator Notes

1. Pisidian Antioch (distinct from Syrian Antioch) was a Roman colony in the interior of Asia Minor, about 100 miles north of Perga through difficult mountain terrain. Sitting down in the synagogue indicates their role as visitors; speakers were typically seated during instruction.

Translator Notes

1. The synagogue service included readings from the Torah (nomos) and the Prophets (prophetai), followed by an invitation for qualified visitors to offer a 'word of encouragement' (logos parakleseos). This was standard practice and gave Paul a natural platform. The plural archisunagogoi ('synagogue leaders') suggests a council of leaders rather than a single ruler.

Translator Notes

1. Paul addresses two groups: 'Men of Israel' (ethnic Jews) and 'those who fear God' (God-fearing Gentiles who attended synagogue). The dual address reflects the mixed audience and anticipates the sermon's universal conclusion. The gesture of motioning with the hand (kataseisas te cheiri) is characteristic of Paul in Acts (cf. 21:40, 26:1).

Translator Notes

1. Paul begins his historical survey with the exodus, the foundational event of Israelite identity. The phrase 'with uplifted arm' (meta brachionos hupselou) is a classic Old Testament metaphor for divine power in the exodus (cf. Exodus 6:6, Deuteronomy 5:15). The word paroikia ('sojourning, stay as foreigners') emphasizes Israel's alien status in Egypt.
2. [TCR Cross-Reference] Draws on Exodus 6:6. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
3. [TCR Cross-Reference] Draws on Deuteronomy 5:15. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Translator Notes

1. The verb etropophoresn has two possible readings: tropophoresn ('bore with their ways, endured their behavior') or trophophoresn ('nourished, cared for them'). The SBLGNT reads the former, emphasizing God's patience with Israel's wilderness rebellion. The forty-year period is standard (cf. Numbers 14:34, Deuteronomy 8:2).
2. [TCR Cross-Reference] References Numbers 14:34 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
3. [TCR Cross-Reference] References Deuteronomy 8:2 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Translator Notes

1. The seven nations of Canaan are listed in Deuteronomy 7:1. The verb katekleronomesen ('gave as an inheritance, allotted') connects the land to the covenant promise to Abraham (Genesis 15:18-21).
2. [TCR Cross-Reference] Echoes Deuteronomy 7:1. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
3. [TCR Cross-Reference] Echoes Genesis 15:18-21. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

Translator Notes

1. The 450 years likely covers the period from the patriarchs through the judges, not the judges period alone. The chronology is approximate and theological rather than strictly historical. Samuel serves as the bridge between the judges and the monarchy.

Translator Notes

1. Paul, himself from the tribe of Benjamin and originally named Saul, mentions his royal namesake. Saul's forty-year reign is not stated in the Old Testament but is attested by Josephus (Antiquities 6.378). The people's request for a king is presented negatively in 1 Samuel 8:4-22.
2. [TCR Cross-Reference] Quotes 1 Samuel 8:4-22. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Translator Notes

1. Paul's quotation combines Psalm 89:20 ('I have found David'), 1 Samuel 13:14 ('a man after my heart'), and Isaiah 44:28 ('who will do all my will') into a composite testimony. The phrase 'a man after my heart' (andra kata ten kardian mou) is the theological apex of the historical survey — David's heart orientation toward God is the quality that defines his kingship.
2. [TCR Cross-Reference] Draws on 1 Samuel 13:14. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
3. [TCR Cross-Reference] Draws on Psalm 89:20. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
4. [TCR Cross-Reference] Draws on Isaiah 44:28. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Translator Notes

1. The entire historical survey has been leading to this declaration: Jesus is David's descendant and Israel's promised Savior. The phrase kat' epangelian ('according to promise') grounds Jesus's coming in God's covenant faithfulness to David (2 Samuel 7:12-16). The title sotera ('Savior') connects to the meaning of Jesus's name ('the LORD saves').
2. [TCR Cross-Reference] References 2 Samuel 7:12-16 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Translator Notes

1. John the Baptist serves as the herald (prokeryxantos, 'having proclaimed beforehand') who prepared for Jesus's arrival. The 'baptism of repentance' (baptisma metanoias) was John's distinctive rite, calling Israel to prepare for the coming Messiah.

Translator Notes

1. John explicitly denies being the Messiah and points to one greater. The image of untying sandals describes the task of the lowest slave — John considers himself unworthy even of this menial service for the one who follows him. The verb eplhrou ('was completing, was finishing') uses the same root as 'fulfill,' suggesting John's ministry had a divinely appointed course (dromon, 'race, course').

Translator Notes

1. Paul again addresses both groups — Jewish descendants of Abraham and God-fearing Gentiles. The phrase 'message of this salvation' (ho logos tes soterias tautes) identifies the gospel as the fulfillment of the salvation story Paul has been narrating. The passive 'has been sent' (exapestale) indicates divine initiative.

Translator Notes

1. The irony is profound: those who read the prophets every Sabbath fulfilled the prophets' words by rejecting the one the prophets foretold. Their ignorance (agnoesantes) does not absolve them but paradoxically accomplishes God's purpose. Paul presents the crucifixion as both human failure and divine plan.

Translator Notes

1. The absence of legitimate charges (medemian aitian thanatou, 'no cause of death') echoes the trial narratives in the Gospels where Pilate repeatedly declares Jesus innocent. The request for execution despite innocence heightens the injustice that God's plan nevertheless encompasses.

Translator Notes

1. Again, the 'tree' (xylon) alludes to Deuteronomy 21:22-23. The verb etelesn ('completed, fulfilled') shows that even the enemies' actions accomplished what Scripture had foretold. Paul compresses the burial narrative into a single clause, moving quickly toward the resurrection.
2. [TCR Cross-Reference] Echoes Deuteronomy 21:22-23. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

Translator Notes

1. The decisive 'but' (de) marks the reversal: human authorities condemned him, but God raised him. This is the kerygmatic core — the same proclamation found in every apostolic sermon in Acts.

Translator Notes

1. Paul appeals to the testimony of eyewitnesses (martyres) who are still alive and active. He notably does not include himself among the Galilean witnesses, though he will later appeal to his own Damascus road encounter (26:12-18). The phrase 'many days' (epi hemeras pleious) refers to the forty-day period mentioned in Acts 1:3.

Translator Notes

1. The verb euangelizometha ('we bring good news, we preach the gospel') gives the formal content of the mission: the promise to the patriarchs has been fulfilled. Paul presents the gospel not as something new but as the fulfillment of Israel's oldest hopes.

Translator Notes

1. The quotation from Psalm 2:7 was originally spoken at the coronation of Israelite kings. Paul applies it to Jesus's resurrection — the 'begetting' is not biological but enthronement. The resurrection is Jesus's installation as the messianic King who fulfills the Davidic promise. The verb anastesas ('having raised up') can mean both 'raised to life' and 'raised up as a leader' — both senses may be intended.
2. [TCR Cross-Reference] References Psalms 2:7 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Translator Notes

1. The quotation from Isaiah 55:3 (LXX) promises the 'holy and faithful things of David' (ta hosia Dauid ta pista) — the covenant mercies promised to David now fulfilled in Jesus's resurrection. The key point is 'no longer to return to decay' (meketi mellonta hypostrephein eis diaphthoran) — Jesus's resurrection is permanent and irreversible, unlike temporary resuscitations.
2. [TCR Cross-Reference] Echoes Isaiah 55:3. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

Translator Notes

1. This quotation from Psalm 16:10 (LXX 15:10) is the same text Peter used at Pentecost (Acts 2:27). Paul now applies the same argument: David's words cannot refer to David himself (who did see decay, v. 36) but must refer to the Messiah whose body did not decay in the tomb.
2. [TCR Cross-Reference] This verse quotes Psalms 16:10 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Translator Notes

1. Paul's argument mirrors Peter's in Acts 2:29 — David died, was buried, and his body decayed. Therefore Psalm 16 must be prophetic, pointing beyond David to someone whose body would not decay. The phrase 'served God's purpose in his own generation' (idia genea huperetesas te tou theou boule) is a concise and dignified epitaph for David.
2. [TCR Cross-Reference] Quotes Psalm 16. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Translator Notes

1. The contrast is stark and simple: David saw decay; the one God raised did not. The argument depends on the historical fact of Jesus's resurrection and the physical preservation of his body in the brief period between death and resurrection.

Translator Notes

1. Paul moves from the historical argument to the soteriological application. 'Through this man' (dia toutou) identifies Jesus as the agent of forgiveness. The noun aphesis ('forgiveness, release, remission') carries overtones of the Jubilee year's release of debts (Leviticus 25).
2. [TCR Cross-Reference] References Leviticus 25 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Key Terms

Translator Notes

1. This is the most explicitly Pauline theological statement in Acts, introducing the concept of justification by faith. The verb dikaioutai ('is justified, is declared righteous') is the cornerstone of Pauline soteriology (cf. Romans 3:21-26, Galatians 2:16). The law of Moses could not achieve full justification; faith in Christ accomplishes what the law could not.

Translator Notes

1. Paul shifts to warning, quoting the prophets as a cautionary voice. The imperative blepete ('beware, watch out') introduces urgency — the offer of grace carries the gravity of potential rejection.

Translator Notes

1. Paul quotes Habakkuk 1:5 from the Septuagint. In its original context, the prophet warned that God was raising up the Babylonians as an instrument of judgment — an act so incredible that people would not believe it even when told. Paul applies this to the present: God is doing something through Jesus that scoffers will refuse to believe. The word kataphronetai ('scoffers, despisers') replaces the Hebrew's 'among the nations,' adapting the warning to the audience.
2. [TCR Cross-Reference] Quotes Habakkuk 1:5. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Translator Notes

1. The SBLGNT does not specify 'Gentiles' as the ones asking — the request comes from the general audience. The phrase eis to metaxy sabbaton ('on the next/intervening Sabbath') indicates eagerness to hear more.

Translator Notes

1. The sebomenoi proselytoi ('devout converts/proselytes') are Gentiles who had fully converted to Judaism, distinct from the God-fearers. Paul and Barnabas encourage them to 'continue in the grace of God' (prosmenein te chariti tou theou) — to remain in what they have received rather than returning to previous ways.

Translator Notes

1. The hyperbolic 'almost the whole city' (schedon pasa he polis) indicates an extraordinary response. The curiosity extends well beyond the synagogue community to the broader population of Pisidian Antioch. Some manuscripts read 'word of God' (tou theou) rather than 'word of the Lord' (tou kyriou).

Translator Notes

1. The motivating emotion is zelos ('jealousy, zeal') — the crowds' enthusiasm for Paul's message threatened the synagogue leaders' authority and social standing. The verb blasphemountes ('blaspheming, reviling') likely means they spoke abusively about the claims being made for Jesus.

Translator Notes

1. The adverb parresiasameno ('speaking boldly, with confidence') characterizes the apostolic proclamation throughout Acts. The theological principle 'to you first' (hymin proton) reflects Romans 1:16 — the gospel goes first to the Jew, then to the Gentile. The phrase 'judge yourselves unworthy of eternal life' (ouk axious krinete heautous tes aioniou zoes) is ironic — by rejecting the message, they pass sentence on themselves.

Translator Notes

1. Paul quotes Isaiah 49:6, originally addressed to the Servant of the LORD, and applies it to his own mission. The 'light for the Gentiles' (phos ethnon) echoes Simeon's prophecy about the infant Jesus (Luke 2:32). Paul sees his Gentile mission not as a departure from God's plan but as its fulfillment — Isaiah had always envisioned salvation reaching 'the ends of the earth' (eschatou tes ges).
2. [TCR Cross-Reference] Draws on Isaiah 49:6. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Translator Notes

1. The phrase 'as many as were appointed to eternal life' (hosoi esan tetagmenoi eis zoen aionion) uses the perfect passive participle of tasso ('arrange, appoint, assign'). The divine passive indicates God as the one who appoints. This is one of the strongest statements of divine election in Acts, presented without qualification or explanation.

Translator Notes

1. The verb diephereto ('was being carried through, was spreading') again personifies the word as an active agent. The spread is geographic — 'throughout the whole region' (di holes tes choras) — extending beyond Pisidian Antioch to the surrounding territory.

Translator Notes

1. The opponents work through influential social networks — 'devout women of high standing' (sebomenas gynaikas tas euschemonas) were God-fearing Gentile women of the upper class who had synagogue connections. By mobilizing civic elites against the missionaries, the Jewish leaders use social pressure rather than theological argument.

Translator Notes

1. Shaking off dust (ektinaxamenoi ton koniorton) is a gesture of renunciation commanded by Jesus (Luke 9:5, 10:11), symbolically declaring that those who reject the message bear responsibility for their own judgment. Iconium lay about 80 miles southeast of Pisidian Antioch.

Translator Notes

1. The chapter ends not with the persecution but with the persecuted community's joy. Despite the missionaries' expulsion, the new believers remain, filled with joy (charas) and the Holy Spirit (pneumatos hagiou). Persecution has failed to destroy what God has planted.