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1 Samuel 11-13
New English Translation

Saul Comes to the Aid of Jabesh

11 [a] Nahash[b] the Ammonite marched[c] against Jabesh Gilead. All the men of Jabesh Gilead said to Nahash, “Make a treaty with us and we will serve you.”

2 But Nahash the Ammonite said to them, “The only way I will make a treaty with you is if you let me gouge out the right eye of every one of you and in so doing humiliate all Israel!”

3 The elders of Jabesh said to him, “Leave us alone for seven days so that we can send messengers throughout the territory of Israel. If there is no one who can deliver us, we will come out voluntarily to you.”

4 When the messengers went to Gibeah (where Saul lived)[d] and informed the people of these matters, all the people wept loudly.[e] 5 Now Saul was walking behind the[f] oxen as he came from the field. Saul asked, “What has happened to the people? Why are they weeping?” So they told him about[g] the men of Jabesh.

6 The Spirit of God rushed upon Saul when he heard these words, and he became very angry. 7 He took a pair[h] of oxen and cut them up. Then he sent the pieces throughout the territory of Israel by the hand of messengers, who said, “Whoever does not go out after Saul and after Samuel should expect this to be done to his oxen!” Then the terror of the Lord fell on the people, and they went out as one army.[i] 8 When Saul counted them at Bezek, the Israelites were 300,000 strong[j] and the men of Judah numbered 30,000.

9 They said to the messengers who had come, “Here’s what you should say to the men of Jabesh Gilead: ‘Tomorrow deliverance will come to you when the sun is fully up.’” When the messengers went and told the men of Jabesh Gilead, they were happy. 10 The men of Jabesh said, “Tomorrow we will come out to you[k] and you can do with us whatever you wish.”[l]

11 The next day Saul placed the people in three groups. They went to the Ammonite camp during the morning watch and struck them[m] down until the hottest part of the day. The survivors scattered; no two of them remained together.

Saul Is Established as King

12 Then the people said to Samuel, “Who were the ones asking, ‘Will Saul reign over us?’ Hand over those men so we may execute them!” 13 But Saul said, “No one will be killed on this day. For today the Lord has given Israel a victory!” 14 Samuel said to the people, “Come on! Let’s go to Gilgal and renew the kingship there.” 15 So all the people went to Gilgal, where[n] they established Saul as king in the Lord’s presence. They offered up peace offerings there in the Lord’s presence. Saul and all the Israelites were very happy.

12 Samuel said to all Israel, “I have done[o] everything you requested.[p] I have given you a king.[q] 2 Now look! This king walks before you. As for me, I am old and gray, and my sons are here with you. I have walked before you from the time of my youth till the present day. 3 Here I am. Bring a charge against me before the Lord and before his chosen king.[r] Whose ox have I taken? Whose donkey have I taken? Whom have I wronged? Whom have I oppressed? From whose hand have I taken a bribe so that I would overlook something? Tell me,[s] and I will return it to you!”

4 They replied, “You have not wronged us or oppressed us. You have not taken anything from the hand of anyone.” 5 He said to them, “The Lord is witness against you, and his chosen king[t] is witness this day, that you have not found any reason to accuse me.”[u] They said, “He is witness!”

6 Samuel said to the people, “The Lord is the one who chose Moses and Aaron and who brought your ancestors[v] up from the land of Egypt. 7 Now take your positions, so I may confront you[w] before the Lord regarding all the Lord’s just actions toward you and your ancestors.[x] 8 When Jacob entered Egypt, your ancestors cried out to the Lord. The Lord sent Moses and Aaron, and they led your ancestors out of Egypt and settled them in this place.

9 “But they forgot the Lord their God, so he gave[y] them into the hand of Sisera, the general in command of Hazor’s army,[z] and into the hands of the Philistines and the king of Moab, and they fought against them. 10 Then they cried out to the Lord and admitted,[aa] ‘We have sinned, for we have forsaken the Lord and have served the Baals and the images of Ashtoreth.[ab] Now deliver us from the hands of our enemies so that we may serve you.’[ac] 11 So the Lord sent Jerub Baal,[ad] Barak,[ae] Jephthah, and Samuel,[af] and he delivered you from the hands of the enemies all around you, and you were able to live securely.

12 “When you saw that King Nahash of the Ammonites was advancing against you, you said to me, ‘No! A king will rule over us’—even though the Lord your God is your king. 13 Now look! Here is the king you have chosen—the one that you asked for! Look, the Lord has given you a king. 14 If you fear the Lord, serving him and obeying him[ag] and not rebelling against what he says,[ah] and if both you and the king who rules over you follow the Lord your God, all will be well.[ai] 15 But if you don’t obey[aj] the Lord and rebel against what the Lord says, the hand of the Lord will be against both you and your king.[ak]

16 “So now, take your positions and watch this great thing that the Lord is about to do in your sight. 17 Is this not the time of the wheat harvest? I will call on the Lord so that he makes it thunder and rain. Realize and see what a great sin you have committed before the Lord by asking for a king for yourselves.”

18 So Samuel called to the Lord, and the Lord made it thunder and rain that day. All the people were very afraid of both the Lord and Samuel. 19 All the people said to Samuel, “Pray to the Lord your God on behalf of us—your servants—so we won’t die, for we have added to all our sins by asking for a king.”[al]

20 Then Samuel said to the people, “Don’t be afraid. You have indeed sinned.[am] However, don’t turn aside from the Lord. Serve the Lord with all your heart. 21 You should not turn aside after empty things that can’t profit and can’t deliver, since they are empty.[an] 22 The Lord will not abandon his people because he wants to uphold his great reputation.[ao] The Lord was pleased to make you his own people. 23 As far as I am concerned, far be it from me to sin against the Lord by ceasing to pray for you! I will instruct you in the way that is good and upright. 24 However, fear the Lord and serve him faithfully with all your heart. Just look at the great things he has done for you! 25 But if you continue to do evil, both you and your king will be swept away.”

Saul Fails the Lord

13 Saul was [thirty][ap] years old when he began to reign; he ruled over Israel for [forty][aq] years. 2 Saul selected for himself 3,000 men from Israel. Of these 2,000 were with Saul at Micmash and in the hill country of Bethel; the remaining 1,000 were with Jonathan at Gibeah in the territory of Benjamin.[ar] He sent all the rest of the people back home.[as]

3 Jonathan attacked the Philistine outpost[at] that was at Geba and the Philistines heard about it. Then Saul alerted[au] all the land saying, “Let the Hebrews pay attention!” 4 All Israel heard this message,[av] “Saul has attacked the Philistine outpost, and now Israel is repulsive[aw] to the Philistines!” So the people were summoned to join[ax] Saul at Gilgal.

5 Meanwhile the Philistines gathered to battle with Israel. Then they went up against Israel[ay] with 3,000 chariots,[az] 6,000 horsemen, and an army as numerous as the sand on the seashore. They went up and camped at Micmash, east of Beth Aven. 6 The men of Israel realized they had a problem because their army was hard pressed. So the army hid in caves, thickets, cliffs, strongholds,[ba] and cisterns. 7 Some of the Hebrews crossed over the Jordan River[bb] to the land of Gad and Gilead. But Saul stayed at Gilgal; the entire army that was with him was terrified. 8 He waited for seven days, the time period indicated by Samuel.[bc] But Samuel did not come to Gilgal, and the army began to abandon Saul.[bd]

9 So Saul said, “Bring me the burnt offering and the peace offerings.” Then he offered a burnt offering. 10 Just when he had finished offering the burnt offering, Samuel appeared on the scene. Saul went out to meet him and to greet him.[be]

11 But Samuel said, “What have you done?” Saul replied, “When I saw that the army had started to abandon me,[bf] and that you didn’t come at the appointed time, and that the Philistines had assembled at Micmash, 12 I thought,[bg] ‘Now the Philistines will come down on me at Gilgal and I have not sought the Lord’s favor.’ So I felt obligated[bh] to offer the burnt offering.”

13 Then Samuel said to Saul, “You have made a foolish choice! You have not obeyed[bi] the commandment that the Lord your God gave[bj] you. Had you done that, the Lord would have established your kingdom over Israel forever. 14 But now your kingdom will not continue. The Lord has sought out[bk] for himself a man who is loyal to him,[bl] and the Lord has appointed[bm] him to be leader over his people, for you have not obeyed what the Lord commanded you.”

15 Then Samuel set out and went up from Gilgal[bn] to Gibeah in the territory of Benjamin.[bo] Saul mustered the army that remained with him; there were about 600 men. 16 Saul, his son Jonathan, and the army that remained with them stayed in Gibeah in the territory of Benjamin, while the Philistines camped in Micmash.[bp] 17 Raiding bands went out from the camp of the Philistines in three groups. One band turned toward the road leading to Ophrah by the land of Shual; 18 another band turned toward the road leading to Beth Horon; and yet another band turned toward the road leading to the border that overlooks the valley of Zeboyim in the direction of the desert.

19 A blacksmith could not be found in all the land of Israel, for the Philistines had said, “This will prevent the Hebrews from making swords and spears.” 20 So all Israel had to go down to the Philistines in order to get their plowshares, cutting instruments, axes, and sickles[bq] sharpened. 21 They charged[br] two-thirds of a shekel[bs] to sharpen plowshares and cutting instruments, and one-third of a shekel[bt] to sharpen picks and axes, and to set ox goads. 22 So on the day of the battle no sword or spear was to be found in the hand of anyone in the army that was with Saul and Jonathan. No one but Saul and his son Jonathan had them.

Jonathan Ignites a Battle

23 A garrison of the Philistines had gone out to the pass at Micmash.

Footnotes

  1. 1 Samuel 11:1 tc 4QSama and Josephus (Ant. 6.68-71) attest to a longer form of text at this point. The addition explains Nahash’s practice of enemy mutilation, and by so doing provides a smoother transition to the following paragraph than is found in the MT. The NRSV adopts this reading, with the following English translation: “Now Nahash, king of the Ammonites, had been grievously oppressing the Gadites and the Reubenites. He would gouge out the right eye of each of them and would not grant Israel a deliverer. No one was left of the Israelites across the Jordan whose right eye Nahash, king of the Ammonites, had not gouged out. But there were 7,000 men who had escaped from the Ammonites and had entered Jabesh Gilead. About a month later, Nahash the Ammonite went up and besieged Jabesh Gilead.” The variations may be explained as scribal errors due to homoioteleuton, in which case the scribe jumps from one word to another word with a similar ending later in the text. If the reading in 4QSama is correct, then perhaps the scribe of the MT skipped from the phrase ויהי כמחרישׁ (vayehi kemakharish) at the end of 1 Sam 10:27, which should possibly be ויהי כמו חרשׁ (vayehi kemo kheresh), and picked up after the phrase ויהי כמו חדשׁ (vayehi kemo khodesh, “it happened about a month later…”). Interestingly 4QSama itself involves a case of homoioteleuton in this passage. The scribe first skipped from one case of גלעד (Gilʿad, “Gilead”) to another, then inserted the missing 10 words between the lines of the 4QSama text. The fact that the scribe made a mistake of this sort and then corrected it supports the idea that he was copying from a source that had these verses in it. Also the 4QSama text first introduces Nahash with his full title, which is a better match to normal style See the discussions in E. Tov, Textual Criticism of the Hebrew Bible, 2nd rev. ed. [Fortress Press, 2001] 342-344, P. K. McCarter, I Samuel (AB), 199, and R. W. Klein, 1 Samuel (WBC), 103. Though the external evidence for the additional material is limited, the internal evidence is strong.
  2. 1 Samuel 11:1 sn The name “Nahash” means “serpent” in Hebrew.
  3. 1 Samuel 11:1 tn Heb “went up and camped”; NIV, NRSV “went up and besieged.”
  4. 1 Samuel 11:4 tn Heb “to Gibeah of Saul.”
  5. 1 Samuel 11:4 tn Heb “lifted their voice and wept.”
  6. 1 Samuel 11:5 tn Or perhaps, “his oxen.” On this use of the definite article see Joüon 2:506-7 §137.f.
  7. 1 Samuel 11:5 tn Heb “the matters of.”
  8. 1 Samuel 11:7 tn Heb “yoke.”
  9. 1 Samuel 11:7 tn Heb “like one man.”
  10. 1 Samuel 11:8 tc The LXX and two Old Latin mss read 600,000 here, rather than the MT’s 300,000.
  11. 1 Samuel 11:10 tn The second masculine plural forms in this quotation indicate that Nahash and his army are addressed.
  12. 1 Samuel 11:10 tn Heb “according to all that is good in your eyes.”
  13. 1 Samuel 11:11 tn Heb “Ammon.” By metonymy the name “Ammon” is used collectively for the soldiers in the Ammonite army.
  14. 1 Samuel 11:15 tn Heb “and there in Gilgal.”
  15. 1 Samuel 12:1 tn Heb “Look, I have listened to your voice.”
  16. 1 Samuel 12:1 tn Heb “to all which you said to me.”
  17. 1 Samuel 12:1 tn Heb “and I have installed a king over you.”
  18. 1 Samuel 12:3 tn Heb “anointed [one].”
  19. 1 Samuel 12:3 tn The words “tell me” are supplied in the translation for stylistic reasons.
  20. 1 Samuel 12:5 tn Heb “anointed [one].”
  21. 1 Samuel 12:5 tn Heb “that you have not found anything in my hand.”
  22. 1 Samuel 12:6 tn Heb “fathers” (also in vv. 7, 8).
  23. 1 Samuel 12:7 tn Heb “and I will enter into judgment with you” (NRSV similar); NAB “and I shall arraign you.”
  24. 1 Samuel 12:7 tn Heb “all the just actions which he has done with you and with your fathers.”
  25. 1 Samuel 12:9 tn Heb “sold” (so KJV, NASB, NIV, NRSV); NAB “he allowed them to fall into the clutches of Sisera”; NLT “he let them be conquered by Sisera.”
  26. 1 Samuel 12:9 tn Heb “captain of the host of Hazor.”
  27. 1 Samuel 12:10 tn Heb “and said.”
  28. 1 Samuel 12:10 tn Heb “the Ashtarot” (plural). The words “images of” are supplied for clarity.sn The Semitic goddess Astarte was associated with love and war in the ancient Near East. See the note on the same term in 7:3.
  29. 1 Samuel 12:10 tn After the imperative, the prefixed verbal form with the prefixed conjunction indicates purpose/result.
  30. 1 Samuel 12:11 sn Jerub Baal (יְרֻבַּעַל, “Yerub Baʿal”) is also known as Gideon (see Judg 6:32). The book of Judges uses both names for him.
  31. 1 Samuel 12:11 tc The MT has בְּדָן (Bedan, “Bedan”) here (cf. KJV, NASB, CEV). But a deliverer by this name is not elsewhere mentioned in the OT. The translation follows the LXX and the Syriac Peshitta in reading “Barak.”
  32. 1 Samuel 12:11 tc In the ancient versions there is some confusion with regard to these names, both with regard to the particular names selected for mention and with regard to the order in which they are listed. For example, the LXX has “Jerub Baal, Barak, Jephthah, and Samuel.” But the Targum has “Gideon, Samson, Jephthah, and Samuel,” while the Syriac Peshitta has “Deborah, Barak, Gideon, Jephthah, and Samson.”
  33. 1 Samuel 12:14 tn Heb “and you listen to his voice.”
  34. 1 Samuel 12:14 tn Heb “the mouth of the Lord.” So also in v. 15.
  35. 1 Samuel 12:14 tn The words “all will be well” are supplied in the translation for stylistic reasons.
  36. 1 Samuel 12:15 tn Heb “listen to the voice of.”
  37. 1 Samuel 12:15 tc The LXX reads “your king” rather than the MT’s “your fathers.” The latter makes little sense here. Some follow MT, but translate “as it was against your fathers.” See P. K. McCarter, 1 Samuel (AB), 212.
  38. 1 Samuel 12:19 tn Heb “for we have added to all our sins an evil [thing] by asking for ourselves a king.”
  39. 1 Samuel 12:20 tn Heb “you have done all this evil.”
  40. 1 Samuel 12:21 tn Or “useless” (so NIV, NRSV, NLT); NAB “nothing”; NASB “futile”; TEV “are not real.”
  41. 1 Samuel 12:22 tn Heb “on account of his great name.”
  42. 1 Samuel 13:1 tc The MT does not have “thirty.” A number appears to have dropped out of the Hebrew text here, since as it stands the MT (literally, “a son of a year”) must mean that Saul was only one year old when he began to reign! The KJV, attempting to resolve this, reads “Saul reigned one year,” but that is not the normal meaning of the Hebrew text represented by the MT. Although most LXX mss lack the entire verse, some Greek mss have “thirty years” here (while others have “one year” like the MT). The Syriac Peshitta has Saul’s age as twenty-one. But this seems impossible to harmonize with the implied age of Saul’s son Jonathan in the following verse. Taking into account the fact that in v. 2 Jonathan was old enough to be a military leader, some scholars prefer to supply in v. 1 the number forty (cf. ASV, NASB). The present translation (“thirty”) is a possible but admittedly uncertain proposal based on a few Greek mss and followed by a number of English versions (e.g., NIV, NCV, NLT). Other English versions simply supply ellipsis marks for the missing number (e.g., NAB, NRSV).
  43. 1 Samuel 13:1 tc The MT has “two years” here. If this number is to be accepted as correct, the meaning apparently would be that after a lapse of two years at the beginning of Saul’s reign, he then went about the task of consolidating an army as described in what follows (cf. KJV, ASV, CEV). But if the statement in v. 1 is intended to be a comprehensive report on the length of Saul’s reign, the number is too small. According to Acts 13:21 Saul reigned for forty years. Some English versions (e.g., NIV, NCV, NLT), taking this forty to be a round number, add it to the “two years” of the MT and translate the number here as “forty-two years.” While this is an acceptable option, the present translation instead replaces the MT’s “two” with the figure “forty.” Admittedly the textual evidence for this decision is weak, but the same can be said of any attempt to restore sense to this difficult text (note the ellipsis marks at this point in NAB, NRSV). The Syriac Peshitta lacks this part of v. 1.
  44. 1 Samuel 13:2 tn Heb “at Gibeah of Benjamin.” The words “in the territory” are supplied in the translation for clarity.
  45. 1 Samuel 13:2 tn Heb “each one to his tents.”
  46. 1 Samuel 13:3 tn Or perhaps “struck down the Philistine official.” See the note at 1 Sam 10:5. Cf. TEV “killed the Philistine commander.”
  47. 1 Samuel 13:3 tn Heb “blew the ram’s horn in.”
  48. 1 Samuel 13:4 tn The words “this message” are supplied in the translation for stylistic reasons.
  49. 1 Samuel 13:4 tn Heb “stinks.” The figurative language indicates that Israel had become repulsive to the Philistines.
  50. 1 Samuel 13:4 tn Heb “were summoned after.”
  51. 1 Samuel 13:5 tc The MT omits “they went up against Israel” in a case of homoioteleuton, but these words are preserved in LXX.
  52. 1 Samuel 13:5 tc The translation follows the Lucianic Greek rescension and the Syriac. Many English versions follow the MT (e.g., KJV, NASB, NRSV, TEV) reading “30,000” here. One expects there to be more horsemen than chariots, cf. 2 Kgs 13:7; 2 Chr 12:3.
  53. 1 Samuel 13:6 tn Or perhaps “vaults.” This rare term also occurs in Judg 9:46, 49. Cf. KJV “high places”; ASV “coverts”; NAB “caverns”; NASB “cellars”; NIV, NCV, TEV “pits”; NRSV, NLT “tombs.”
  54. 1 Samuel 13:7 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
  55. 1 Samuel 13:8 tn This apparently refers to the instructions given by Samuel in 1 Sam 10:8. If so, several years had passed. On the relationship between chs. 10 and 13, see V. P. Long, The Art of Biblical History (FCI), 201-23.
  56. 1 Samuel 13:8 tn Heb “dispersed from upon him”; NAB, NRSV “began to slip away.”
  57. 1 Samuel 13:10 tn Heb “to bless him.”
  58. 1 Samuel 13:11 tn Heb “dispersed from upon me.”
  59. 1 Samuel 13:12 tn Heb “said.”
  60. 1 Samuel 13:12 tn Or “I forced myself” (so KJV, NASB, NRSV, CEV); NAB “So in my anxiety I offered”; NIV “I felt compelled.”
  61. 1 Samuel 13:13 tn Or “kept.”
  62. 1 Samuel 13:13 tn Heb “commanded.”
  63. 1 Samuel 13:14 tn This verb form, as well as the one that follows (“appointed”), indicates completed action from the standpoint of the speaker. This does not necessarily mean that the Lord had already conducted his search and made his choice, however. The forms may be used for rhetorical effect to emphasize the certainty of the action. The divine search for a new king is as good as done, emphasizing that the days of Saul’s dynasty are numbered.
  64. 1 Samuel 13:14 tn Heb “according to his heart.” The idiomatic expression means to be like-minded with another, as its use in 1 Sam 14:7 indicates.
  65. 1 Samuel 13:14 tn Heb “commanded.”
  66. 1 Samuel 13:15 tc The LXX and two Old Latin mss include the following words here: “on his way. And the rest of the people went up after Saul to meet the warring army. When they arrived from Gilgal….”
  67. 1 Samuel 13:15 tn Heb “at Gibeah of Benjamin.” The words “in the territory” are supplied in the translation for clarity (likewise in the following verse).
  68. 1 Samuel 13:16 tn The juxtaposition of disjunctive clauses in v. 16 indicates synchronic action.
  69. 1 Samuel 13:20 tc The translation follows the LXX (“their sickle”) here, rather than the MT “plowshares,” which is due to dittography from the word earlier in the verse.
  70. 1 Samuel 13:21 tn Heb “the price was.” The meaning of the Hebrew word פְּצִירָה (petsirah) is uncertain. This is the only place it occurs in the OT. Some propose the meaning “sharpening,” but “price” is a more likely meaning if the following term refers to a weight (see the following note on the word “shekel”). See P. K. McCarter, I Samuel (AB), 238.
  71. 1 Samuel 13:21 tn This word, which appears only here in the OT, probably refers to a stone weight. Stones marked פִּים (pim) have been found in excavations of Palestinian sites. The average weight of such stones is 0.268 ounces, which is equivalent to about two-thirds of a shekel. This probably refers to the price charged by the Philistines for the services listed. See P. K. McCarter, I Samuel (AB), 238; DNWSI 2:910; and G. I. Davies, Ancient Hebrew Inscriptions, 259.
  72. 1 Samuel 13:21 tc Heb “and for a third, a pick.” The Hebrew text suffers from haplography at this point. The translation follows the textual reconstruction offered by P. K. McCarter, I Samuel (AB), 235.
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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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