Discovery BoxActs 13:43 
Context13:43 When the meeting of the synagogue 1 had broken up, 2 many of the Jews and God-fearing proselytes 3 followed Paul and Barnabas, who were speaking with them and were persuading 4 them 5 to continue 6 in the grace of God.
Acts 13:50
Context13:50 But the Jews incited 7 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 8 of their region.
Acts 16:14
Context16:14 A 9 woman named Lydia, a dealer in purple cloth 10 from the city of Thyatira, 11 a God-fearing woman, listened to us. 12 The Lord opened her heart to respond 13 to what Paul was saying.
Acts 17:4
Context17:4 Some of them were persuaded 14 and joined Paul and Silas, along with a large group 15 of God-fearing Greeks 16 and quite a few 17 prominent women.
Acts 18:7
Context18:7 Then Paul 18 left 19 the synagogue 20 and went to the house of a person named Titius Justus, a Gentile who worshiped God, 21 whose house was next door to the synagogue.
1 sn See the note on synagogue in 6:9.
2 tn BDAG 607 s.v. λύω 3 has “λυθείσης τ. συναγωγῆς when the meeting of the synagogue had broken up Ac 13:43.”
3 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.
4 tn This is the meaning given for ἔπειθον (epeiqon) in this verse by BDAG 791 s.v. πείθω 1.b.
5 tn Grk “who, as they were speaking with them, were persuading them.”
6 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.
7 tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.
8 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).
9 tn Grk “And a.” 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.
10 tn On the term translated “a dealer in purple cloth” see BDAG 855 s.v. πορφυρόπωλις.
11 sn Thyatira was a city in the province of Lydia in Asia Minor.
12 tn The words “to us” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
13 tn Although BDAG 880 s.v. προσέχω 2.b gives the meaning “pay attention to” here, this could be misunderstood by the modern English reader to mean merely listening intently. The following context, however, indicates that Lydia responded positively to Paul’s message, so the verb here was translated “to respond.”
sn Lydia is one of several significant women in Acts (see 17:4, 12, 34; 18:20).
14 tn Or “convinced.”
15 tn Or “a large crowd.”
16 tn Or “of devout Greeks,” 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. Luke frequently mentions such people (Acts 13:43, 50; 16:14; 17:17; 18:7).
17 tn Grk “not a few”; this use of negation could be misleading to the modern English reader, however, and so has been translated as “quite a few” (which is the actual meaning of the expression).
18 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
19 tn Grk “Then leaving from there he went.” The participle μεταβάς (metabas) has been translated as a finite verb due to requirements of contemporary English style.
20 tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.
21 tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) 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.
sn Here yet another Gentile is presented as responsive to Paul’s message in Acts.
