Acts 2:10

2:10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, and visitors from Rome,

Acts 6:5

6:5 The proposal pleased the entire group, so they chose Stephen, a man full of faith and of the Holy Spirit, with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism from Antioch.

Acts 13:43

13:43 When the meeting of the synagogue had broken up, 10  many of the Jews and God-fearing proselytes 11  followed Paul and Barnabas, who were speaking with them and were persuading 12  them 13  to continue 14  in the grace of God.

tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).

map For location see JP4-A1.

tn Grk “And the.” 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.

tn The translation “so” has been used to indicate the logical sequence in English.

tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.

sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).

tn Or “a proselyte.”

map For location see JP1-F2; JP2-F2; JP3-F2; JP4-F2.

sn See the note on synagogue in 6:9.

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

11 tn Normally the phrase σεβόμενοι τὸν θεόν (sebomenoi ton qeon) refers to Gentiles (“God-fearers”) who believed in God, attended the synagogue, and followed the Mosaic law to some extent, but stopped short of undergoing circumcision. BDAG 918 s.v. σέβω 1.b lists in this category references in Acts 16:14; 18:7; with σεβόμενοι alone, Acts 13:50; 17:4, 17; the phrase is also found in Josephus, Ant. 14.7.2 (14.110). Unique to this particular verse is the combination σεβόμενοι προσηλύτων (sebomenoi proshlutwn). Later rabbinic discussion suggests that to be regarded as a proper proselyte, a Gentile male had to submit to circumcision. If that is the case here, these Gentiles in the synagogue at Pisidian Antioch should be regarded as full proselytes who had converted completely to Judaism and undergone circumcision. It is probably more likely, however, that προσηλύτων is used here in a somewhat looser sense (note the use of σεβομένας [sebomena"] alone to refer to women in Acts 13:50) and that these Gentiles were still in the category commonly called “God-fearers” without being full, technical proselytes to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44. Regardless, the point is that many Gentiles, as well as Jews, came to faith.

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

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

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