1
Ἦσαν ⸀δὲ ἐν Ἀντιοχείᾳ κατὰ τὴν οὖσαν ἐκκλησίαν προφῆται καὶ διδάσκαλοι ὅ τε Βαρναβᾶς καὶ Συμεὼν ὁ καλούμενος Νίγερ, καὶ Λούκιος ὁ Κυρηναῖος, Μαναήν τε Ἡρῴδου τοῦ τετραάρχου σύντροφος καὶ Σαῦλος.
Now there were in Antioch, in the assembly that was there, prophets and teachers: Barnabas, and Simeon who was called Niger, and Lucius the Cyrenian, and Manaen, brought up with Herod the tetrarch, and Saul.
first here Simeon Συμεών Symeōn
first here Herod Ἡρῴδης Hērōdēs
2
λειτουργούντων δὲ αὐτῶν τῷ κυρίῳ καὶ νηστευόντων εἶπεν τὸ πνεῦμα τὸ ἅγιον· Ἀφορίσατε δή μοι τὸν Βαρναβᾶν ⸀καὶ Σαῦλον εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς.
As they were serving the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.”
Why this rendering
Acts.13.2 Observation
Syntactic observation
λειτουργούντων δὲ αὐτῶν τῷ κυρίῳ — as they were serving the Lord. λειτουργέω is the verb of a priest's service in the temple (Luke 1:23, Zechariah's days of service — λειτουργία), which this edition fixed as service; the priestly word is used of the prophets and teachers of Antioch. Fasting (νηστεύω) twice in vv.2-3 — the only places fasting appears in Acts are here and 14:23. Ἀφορίσατε δή μοι — set apart for me: ἀφορίζω is the verb of Matt 13:49 and 25:32, separating (the sheep from the goats). The Spirit speaks in the first person (μοι, προσκέκλημαι — for me, I have called) — one of two places in Acts where the Spirit says I (10:20, I have sent them).
Rendering options · 1
Adopted “serving the Lord” — λειτουργέω with the priestly sense kept in serve
Basis Worshipping belongs to προσκυνέω. Joins the Luke 1:23 fixing.
3
τότε νηστεύσαντες καὶ προσευξάμενοι καὶ ἐπιθέντες τὰς χεῖρας αὐτοῖς ἀπέλυσαν.
Then, having fasted and prayed and laid their hands on them, they sent them off.
4
⸀Αὐτοὶ μὲν οὖν ἐκπεμφθέντες ὑπὸ τοῦ ⸂ἁγίου πνεύματος⸃ κατῆλθον ⸀εἰς Σελεύκειαν, ἐκεῖθέν ⸀τε ἀπέπλευσαν ⸁εἰς Κύπρον,
So they, sent out by the Holy Spirit, went down to Seleucia, and from there sailed to Cyprus.
5
καὶ γενόμενοι ἐν Σαλαμῖνι κατήγγελλον τὸν λόγον τοῦ θεοῦ ἐν ταῖς συναγωγαῖς τῶν Ἰουδαίων· εἶχον δὲ καὶ Ἰωάννην ὑπηρέτην.
And arriving at Salamis they were announcing the word of God in the synagogues of the Jews; and they had John also as an officer.
first here Jews Ἰουδαῖος Ioudaios
first here John Ἰωάννης Iōannēs
6
διελθόντες δὲ ⸀ὅλην τὴν νῆσον ἄχρι Πάφου εὗρον ⸀ἄνδρα τινὰ μάγον ψευδοπροφήτην Ἰουδαῖον ᾧ ὄνομα ⸀Βαριησοῦ,
And passing through the whole island as far as Paphos, they found a certain man, a magician, a false prophet, a Jew, whose name was Bar-Jesus,
7
ὃς ἦν σὺν τῷ ἀνθυπάτῳ Σεργίῳ Παύλῳ, ἀνδρὶ συνετῷ. οὗτος προσκαλεσάμενος Βαρναβᾶν καὶ Σαῦλον ἐπεζήτησεν ἀκοῦσαι τὸν λόγον τοῦ θεοῦ·
who was with the proconsul Sergius Paulus, an intelligent man. He, having called Barnabas and Saul to him, sought to hear the word of God.
8
ἀνθίστατο δὲ αὐτοῖς Ἐλύμας ὁ μάγος, οὕτως γὰρ μεθερμηνεύεται τὸ ὄνομα αὐτοῦ, ζητῶν διαστρέψαι τὸν ἀνθύπατον ἀπὸ τῆς πίστεως.
But Elymas the magician — for so his name is translated — was withstanding them, seeking to turn the proconsul away from the faith.
9
Σαῦλος δέ, ὁ καὶ Παῦλος, πλησθεὶς πνεύματος ⸀ἁγίου ἀτενίσας εἰς αὐτὸν
But Saul, who is also Paul, filled with the Holy Spirit, gazing fixedly at him,
Why this rendering
Acts.13.9 Observation
Syntactic observation
Σαῦλος δέ, ὁ καὶ Παῦλος — Saul, who is also Paul. The name changes here — from this verse the base text uses only Paul (except the vocative Σαούλ inside the retold visions at 22:7, 13; 26:14). The author gives no reason — the common notion that the name changed at conversion is not in the text: it changes four chapters after the conversion (chapter 9), at the first appearance of the proconsul Σέργιος Παῦλος (v.7), who bears the same name. ὁ καί (who is also) is the stock formula for a man with two names (a different shape from ἐπικαλούμενος at 12:12, 25, John who is called Mark). V.8 Ἐλύμας ὁ μάγος, οὕτως γὰρ μεθερμηνεύεται — for so his name is translated: the verb of the author's fixed gloss formula (which translated is), yet the base text does not say which of Bar-Jesus (v.6) and Elymas (v.8) translates which. V.10 son of the slanderer (υἱὲ διαβόλου) — flung at a man whose name is Bar-Jesus, son of Jesus.
Rendering options · 1
Adopted “Saul, who is also Paul” · “Paul” from here on
Basis The rendering changes where the base text changes the name — neither earlier nor later.
10
εἶπεν· Ὦ πλήρης παντὸς δόλου καὶ πάσης ῥᾳδιουργίας, υἱὲ διαβόλου, ἐχθρὲ πάσης δικαιοσύνης, οὐ παύσῃ διαστρέφων τὰς ⸀ὁδοὺς κυρίου τὰς εὐθείας;
said, “O full of all deceit and all fraud, son of the slanderer, enemy of all righteousness, will you not cease making crooked the straight ways of the Lord?
11
καὶ νῦν ἰδοὺ χεὶρ κυρίου ἐπὶ σέ, καὶ ἔσῃ τυφλὸς μὴ βλέπων τὸν ἥλιον ἄχρι καιροῦ. παραχρῆμα ⸀δὲ ⸀ἔπεσεν ἐπ’ αὐτὸν ἀχλὺς καὶ σκότος, καὶ περιάγων ἐζήτει χειραγωγούς.
And now behold, the hand of the Lord is upon you, and you will be blind, not seeing the sun for a time.” And at once a mist and the dark fell upon him, and going about he was seeking people to lead him by the hand.
12
τότε ἰδὼν ὁ ἀνθύπατος τὸ γεγονὸς ἐπίστευσεν ἐκπλησσόμενος ἐπὶ τῇ διδαχῇ τοῦ κυρίου.
Then the proconsul, seeing what had happened, believed, being astonished at the teaching of the Lord.
13
Ἀναχθέντες δὲ ἀπὸ τῆς Πάφου οἱ ⸀περὶ Παῦλον ἦλθον εἰς Πέργην τῆς Παμφυλίας· Ἰωάννης δὲ ἀποχωρήσας ἀπ’ αὐτῶν ὑπέστρεψεν εἰς Ἱεροσόλυμα.
Now Paul and those with him, putting out to sea from Paphos, came to Perga of Pamphylia; but John, departing from them, returned to Jerusalem.
14
αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν ⸂τὴν Πισιδίαν⸃, καὶ ⸀εἰσελθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν.
And they, passing on from Perga, arrived at Antioch of Pisidia, and going into the synagogue on the day of the sabbath they sat down.
15
μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες· Ἄνδρες ἀδελφοί, εἴ ⸀τίς ἐστιν ⸂ἐν ὑμῖν λόγος⸃ παρακλήσεως πρὸς τὸν λαόν, λέγετε.
And after the reading of the law and the prophets, the synagogue rulers sent to them, saying, “Men, brothers, if there is among you any word of encouragement for the people, speak.”
16
ἀναστὰς δὲ Παῦλος καὶ κατασείσας τῇ χειρὶ εἶπεν· Ἄνδρες Ἰσραηλῖται καὶ οἱ φοβούμενοι τὸν θεόν, ἀκούσατε.
And Paul, rising and motioning with his hand, said: “Men, Israelites, and you who fear God, hear.
first here Israelite Ἰσραηλίτης Israēlitēs
17
ὁ θεὸς τοῦ λαοῦ τούτου ⸀Ἰσραὴλ ἐξελέξατο τοὺς πατέρας ἡμῶν, καὶ τὸν λαὸν ὕψωσεν ἐν τῇ παροικίᾳ ἐν γῇ ⸀Αἰγύπτου, καὶ μετὰ βραχίονος ὑψηλοῦ ἐξήγαγεν αὐτοὺς ἐξ αὐτῆς,
The God of this people Israel chose our fathers, and exalted the people during their sojourn in the land of Egypt, and with a high arm led them out of it,
first here Israel Ἰσραήλ Israēl
first here Egypt Αἴγυπτος Aigyptos
18
καί, ὡς τεσσερακονταετῆ χρόνον ἐτροποφόρησεν αὐτοὺς ἐν τῇ ἐρήμῳ,
and for about forty years he bore with them in the wilderness,
19
⸀καὶ καθελὼν ἔθνη ἑπτὰ ἐν γῇ Χανάαν ⸀κατεκληρονόμησεν τὴν γῆν αὐτῶν
and having destroyed seven nations in the land of Canaan he gave them their land as an inheritance —
20
⸂ὡς ἔτεσι τετρακοσίοις καὶ πεντήκοντα. καὶ μετὰ ταῦτα⸃ ἔδωκεν κριτὰς ἕως Σαμουὴλ ⸀τοῦ προφήτου.
about four hundred and fifty years. And after these things he gave judges until Samuel the prophet.
21
κἀκεῖθεν ᾐτήσαντο βασιλέα, καὶ ἔδωκεν αὐτοῖς ὁ θεὸς τὸν Σαοὺλ υἱὸν Κίς, ἄνδρα ἐκ φυλῆς Βενιαμίν, ἔτη τεσσεράκοντα·
And then they asked for a king, and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years;
22
καὶ μεταστήσας αὐτὸν ἤγειρεν ⸂τὸν Δαυὶδ αὐτοῖς⸃ εἰς βασιλέα, ᾧ καὶ εἶπεν μαρτυρήσας· Εὗρον Δαυὶδ τὸν τοῦ Ἰεσσαί, ἄνδρα κατὰ τὴν καρδίαν μου, ὃς ποιήσει πάντα τὰ θελήματά μου.
and having removed him, he raised up David for them as king, of whom he also said, bearing witness: ‘I have found David the son of Jesse, a man according to my heart, who will do all my will.’
first here daughter Δαυίδ Dauid
first here Jesse Ἰεσσαί Iessai
23
τούτου ὁ θεὸς ἀπὸ τοῦ σπέρματος κατ’ ἐπαγγελίαν ἤγαγεν τῷ Ἰσραὴλ ⸂σωτῆρα Ἰησοῦν⸃,
From this man’s seed, according to promise, God brought to Israel a saviour, Jesus,
first here Jesus Ἰησοῦς Iēsous
24
προκηρύξαντος Ἰωάννου πρὸ προσώπου τῆς εἰσόδου αὐτοῦ βάπτισμα μετανοίας ⸂παντὶ τῷ λαῷ⸃ Ἰσραήλ.
John having proclaimed beforehand, before the face of his entrance, a baptism of repentance to all the people of Israel.
25
ὡς δὲ ἐπλήρου ⸀Ἰωάννης τὸν δρόμον, ἔλεγεν· ⸂Τί ἐμὲ⸃ ὑπονοεῖτε εἶναι; οὐκ εἰμὶ ἐγώ· ἀλλ’ ἰδοὺ ἔρχεται μετ’ ἐμὲ οὗ οὐκ εἰμὶ ἄξιος τὸ ὑπόδημα τῶν ποδῶν λῦσαι.
And as John was fulfilling his course, he was saying, ‘What do you suppose me to be? I am not he. But behold, there comes after me one the sandal of whose feet I am not worthy to loosen.’
Why this rendering
Acts.13.25 Observation
Syntactic observation
οὗ οὐκ εἰμὶ ἄξιος τὸ ὑπόδημα τῶν ποδῶν λῦσαι — the sandal of whose feet I am not worthy to loosen. John the Baptist's saying comes a fifth time in the New Testament — with different words. Mark 1:7 and Luke 3:16 have ἱκανός (fit) with the strap (ἱμάς); John 1:27 had ἄξιος (worthy). Paul's citation uses ἄξιος and has no strap — closer to the Fourth Gospel's wording. This edition fixed that split in the Gospels (ἱκανός = fit, ἄξιος = worthy) — and John 1:27's worthy stands again here. ὑπόδημα, sandal, is the Gospel fixing (apart from σανδάλιον). ἐπλήρου τὸν δρόμον, as he was fulfilling his course — δρόμος, the running, the race, is the word of 20:24 (my course) and 2 Tim 4:7 (I have finished the course): John's course is written in the word of Paul's.
Rendering options · 1
Adopted “not worthy” — the ἄξιος fixing of John 1:27
Basis The two words kept apart in the Gospels (fit / worthy) are kept apart in Acts; which Gospel's wording the citation follows shows in that split.
26
Ἄνδρες ἀδελφοί, υἱοὶ γένους Ἀβραὰμ καὶ οἱ ἐν ὑμῖν φοβούμενοι τὸν θεόν, ⸀ἡμῖν ὁ λόγος τῆς σωτηρίας ταύτης ⸀ἐξαπεστάλη.
Men, brothers, sons of the family of Abraham, and those among you who fear God — to us the word of this salvation has been sent out.
first here Abraham Ἀβραάμ Abraam
27
οἱ γὰρ κατοικοῦντες ἐν Ἰερουσαλὴμ καὶ οἱ ἄρχοντες αὐτῶν τοῦτον ἀγνοήσαντες καὶ τὰς φωνὰς τῶν προφητῶν τὰς κατὰ πᾶν σάββατον ἀναγινωσκομένας κρίναντες ἐπλήρωσαν,
For those dwelling in Jerusalem and their rulers, not knowing this one, and the voices of the prophets which are read every sabbath, fulfilled them by condemning him;
first here Jerusalem Ἰερουσαλήμ Ierousalēm
28
καὶ μηδεμίαν αἰτίαν θανάτου εὑρόντες ᾐτήσαντο Πιλᾶτον ἀναιρεθῆναι αὐτόν·
and though they found no cause of death, they asked Pilate to have him done away with.
first here Pilate Πιλᾶτος Pilatos
29
ὡς δὲ ἐτέλεσαν πάντα τὰ περὶ αὐτοῦ γεγραμμένα, καθελόντες ἀπὸ τοῦ ξύλου ἔθηκαν εἰς μνημεῖον.
And when they had finished all that was written about him, taking him down from the tree they laid him in a tomb.
30
ὁ δὲ θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν·
But God raised him from the dead;
31
ὃς ὤφθη ἐπὶ ἡμέρας πλείους τοῖς συναναβᾶσιν αὐτῷ ἀπὸ τῆς Γαλιλαίας εἰς Ἰερουσαλήμ, οἵτινες ⸀νῦν εἰσὶ μάρτυρες αὐτοῦ πρὸς τὸν λαόν.
who appeared over many days to those who had come up with him from Galilee to Jerusalem, who are now his witnesses to the people.
first here Galileans Γαλιλαία Galilaia
32
καὶ ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν γενομένην
And we bring you the good news of the promise made to the fathers,
33
ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν τοῖς τέκνοις ⸀ἡμῶν ἀναστήσας Ἰησοῦν, ὡς καὶ ἐν τῷ ⸂ψαλμῷ γέγραπται τῷ δευτέρῳ⸃· Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε.
that God has fulfilled this for us their children by raising up Jesus, as it is also written in the second psalm: ‘You are my Son; today I have begotten you.’
Why this rendering
Acts.13.33 Observation
Syntactic observation
ἐν τῷ ψαλμῷ γέγραπται τῷ δευτέρῳ — as it is written in the second psalm. The base text prints a psalm number — the only place in the New Testament that cites a psalm by number, and the base text marks the word order (ψαλμῷ … τῷ δευτέρῳ) with ⸂⸃ (some manuscripts read the first psalm — in an old Hebrew counting Psalms 1 and 2 were one). Psalm 2:7, today I have begotten you, is attached to the resurrection (ἀναστήσας Ἰησοῦν, by raising up Jesus). Vv.34-37 repeat Peter's argument of 2:25-31 (Psalm 16, you will not give your holy one to see decay — David decayed, so it was said of another) — same psalm, same word (διαφθορά, decay, five times). V.36 ἐκοιμήθη, fell asleep, is the verb of Stephen at 7:60 — David too fell asleep. The two preachers of Acts reach one conclusion from one psalm.
Rendering options · 1
Adopted “the second psalm” — the number the base text prints
Basis What the base text prints is rendered; the variant (first) is carried by the mark.
34
ὅτι δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν μηκέτι μέλλοντα ὑποστρέφειν εἰς διαφθοράν, οὕτως εἴρηκεν ὅτι Δώσω ὑμῖν τὰ ὅσια Δαυὶδ τὰ πιστά.
And that he raised him from the dead, no longer to return to decay, he has spoken thus: ‘I will give you the holy and sure things of David.’
35
⸀διότι καὶ ἐν ἑτέρῳ λέγει· Οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν·
Therefore he says also in another place: ‘You will not give your holy one to see decay.’
36
Δαυὶδ μὲν γὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν,
For David, having served the counsel of God in his own generation, fell asleep and was added to his fathers and saw decay;
37
ὃν δὲ ὁ θεὸς ἤγειρεν οὐκ εἶδεν διαφθοράν.
but he whom God raised did not see decay.
38
γνωστὸν οὖν ἔστω ὑμῖν, ἄνδρες ἀδελφοί, ὅτι διὰ τούτου ὑμῖν ἄφεσις ἁμαρτιῶν καταγγέλλεται, καὶ ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε ⸀ἐν νόμῳ Μωϋσέως δικαιωθῆναι
Let it be known to you therefore, men, brothers, that through this one forgiveness of sins is announced to you, and from all things from which you could not be justified in the law of Moses,
first here Moses Μωϋσῆς Mōysēs
39
ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται.
in this one everyone who believes is justified.
Why this rendering
Acts.13.39 Observation
Syntactic observation
δικαιωθῆναι … δικαιοῦται — could not be justified … is justified. δικαιόω appears in Acts for the first time (its only two places are here), and in Paul's mouth — the verb of Romans and Galatians is heard in Acts in advance. This edition fixed the word as justify at Luke 7:29, 35 and 18:14. ἐν νόμῳ Μωϋσέως (in the law of Moses) stands against ἐν τούτῳ (in this one) — two ἐν's set up two places. πᾶς ὁ πιστεύων, everyone who believes, is the phrase of 10:43 (everyone who believes in him) and John 3:16. V.38 ἄφεσις ἁμαρτιῶν, forgiveness of sins — after 2:38, 5:31, 10:43, the fourth: the sermons of Acts close on one phrase.
Rendering options · 1
Adopted “is justified”
Basis As fixed at Luke 7:29 and 18:14. Become righteous would change the voice — the base text is passive, is declared righteous.
40
βλέπετε οὖν μὴ ⸀ἐπέλθῃ τὸ εἰρημένον ἐν τοῖς προφήταις·
Watch, therefore, lest what is spoken in the prophets come upon you:
41
Ἴδετε, οἱ καταφρονηταί, καὶ θαυμάσατε καὶ ἀφανίσθητε, ὅτι ἔργον ⸂ἐργάζομαι ἐγὼ⸃ ἐν ταῖς ἡμέραις ὑμῶν, ⸀ἔργον ὃ οὐ μὴ πιστεύσητε ἐάν τις ἐκδιηγῆται ὑμῖν.
‘Behold, you despisers, and marvel and vanish away; for I am working a work in your days, a work which you will by no means believe, if someone tells it out to you.’”
42
Ἐξιόντων δὲ ⸀αὐτῶν ⸀παρεκάλουν εἰς τὸ μεταξὺ σάββατον λαληθῆναι αὐτοῖς τὰ ῥήματα ⸀ταῦτα.
And as they were going out, they were urging that these words be spoken to them on the next sabbath.
43
λυθείσης δὲ τῆς συναγωγῆς ἠκολούθησαν πολλοὶ τῶν Ἰουδαίων καὶ τῶν σεβομένων προσηλύτων τῷ Παύλῳ καὶ τῷ Βαρναβᾷ, οἵτινες προσλαλοῦντες ⸀αὐτοῖς ἔπειθον· αὐτοὺς ⸀προσμένειν τῇ χάριτι τοῦ θεοῦ.
And when the synagogue had broken up, many of the Jews and of the devout converts followed Paul and Barnabas, who, speaking to them, were persuading them to remain in the grace of God.
44
Τῷ ⸀δὲ ἐρχομένῳ σαββάτῳ σχεδὸν πᾶσα ἡ πόλις συνήχθη ἀκοῦσαι τὸν λόγον τοῦ ⸀κυρίου.
And on the coming sabbath almost the whole city was gathered to hear the word of the Lord.
45
ἰδόντες δὲ οἱ Ἰουδαῖοι τοὺς ὄχλους ἐπλήσθησαν ζήλου καὶ ἀντέλεγον τοῖς ⸀ὑπὸ Παύλου ⸀λαλουμένοις ⸀βλασφημοῦντες.
But the Jews, seeing the crowds, were filled with jealousy and were speaking against the things said by Paul, blaspheming.
46
παρρησιασάμενοί ⸀τε ὁ Παῦλος καὶ ὁ Βαρναβᾶς εἶπαν· Ὑμῖν ἦν ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον τοῦ θεοῦ· ⸀ἐπειδὴ ἀπωθεῖσθε αὐτὸν καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη·
And speaking openly, Paul and Barnabas said, “It was necessary that the word of God be spoken first to you; since you push it away and judge yourselves not worthy of eternal life, behold, we turn to the nations.
Why this rendering
Acts.13.46 Observation
Syntactic observation
ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη — behold, we turn to the nations. The declaration comes three times in Acts (13:46 Pisidian Antioch, 18:6 Corinth, 28:28 Rome) — each time after a Jewish refusal, and each time Paul goes to the synagogue again in the next city. First to you (ὑμῖν … πρῶτον) is the phrase of 3:26. V.47's Isaiah 49:6, a light for the nations (φῶς ἐθνῶν), is the Isaiah place of Simeon at Luke 2:32, a light for revelation to the nations — what Simeon said of the infant Paul says of themselves (Τέθεικά σε, I have set you: the you moves from the Servant to the apostles). As far as the end of the earth (ἕως ἐσχάτου τῆς γῆς) is the last box of 1:8. V.51 ἐκτιναξάμενοι τὸν κονιορτόν, shaking off the dust, carries out the command of Luke 9:5 and 10:11.
Rendering options · 1
Adopted “we turn to the nations” · “a light for the nations”
Basis ἔθνος = nation, as fixed — the same word as Simeon's nations at Luke 2:32 joins the two places.
47
οὕτως γὰρ ἐντέταλται ἡμῖν ὁ κύριος· Τέθεικά σε εἰς φῶς ἐθνῶν τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς γῆς.
For so the Lord has commanded us: ‘I have set you as a light for the nations, that you may be for salvation as far as the end of the earth.’”
48
ἀκούοντα δὲ τὰ ἔθνη ⸀ἔχαιρον καὶ ἐδόξαζον τὸν λόγον τοῦ ⸀κυρίου, καὶ ἐπίστευσαν ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον·
And hearing this the nations rejoiced and glorified the word of the Lord, and as many as were appointed to eternal life believed.
49
διεφέρετο δὲ ὁ λόγος τοῦ κυρίου δι’ ὅλης τῆς χώρας.
And the word of the Lord was being carried through the whole region.
50
οἱ δὲ Ἰουδαῖοι παρώτρυναν τὰς σεβομένας ⸀γυναῖκας τὰς εὐσχήμονας καὶ τοὺς πρώτους τῆς πόλεως καὶ ἐπήγειραν διωγμὸν ἐπὶ τὸν Παῦλον ⸀καὶ Βαρναβᾶν, καὶ ἐξέβαλον αὐτοὺς ἀπὸ τῶν ὁρίων αὐτῶν.
But the Jews stirred up the devout women of high standing and the leading men of the city, and raised up a persecution against Paul and Barnabas, and cast them out of their borders.
51
οἱ δὲ ἐκτιναξάμενοι τὸν κονιορτὸν τῶν ⸀ποδῶν ἐπ’ αὐτοὺς ἦλθον εἰς Ἰκόνιον,
But they, shaking off the dust of their feet against them, came to Iconium;
52
οἵ ⸀τε μαθηταὶ ἐπληροῦντο χαρᾶς καὶ πνεύματος ἁγίου.
and the disciples were filled with joy and with the Holy Spirit.