Greek Text · Translation · Interlinear · Discourse Structure

The Acts of the Apostles, Chapter 13ΠΡΑΞΕΙΣ ΑΠΟΣΤΟΛΩΝ ΙΓ′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

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 τετράρχου σύντροφος καὶ Σαῦλος.

Now there were in Antioch, in the church there, prophets and teachers: Barnabas, Simeon who was called Niger, Lucius the Cyrenean, Manaen a lifelong companion of Herod the tetrarch, and Saul.

Setting / introductionδέA scene-setting imperfect (ἦσαν) opens the chapter by staging the multicultural Antioch leadership team before the Spirit speaks. The list of five names spans Jewish, African, and Herodian backgrounds, showing the cosmopolitan base of the first Gentile-mission church.
Ἦσανthere wereImperf Act Indic 3 Pl · εἰμίmain verb (existential)→ imperfect of existing stateεἰμί: 'be'; the imperfect sets ongoing scene.
δέnowcontinuative/transitional conjunction
ἐνinpreposition + dative (location)
ἈντιοχείᾳAntiochDativedative of locationἈντιόχεια: Syrian Antioch on the Orontes, the mother-church of the Gentile mission (Acts 11:19–26).
κατὰinpreposition + accusative (distributive)
τὴνtheAccusativearticle
οὖσανexisting / therePres Act Ptc Acc Sg Fem · εἰμίattributive participle modifying ἐκκλησίαν→ descriptive present
ἐκκλησίανchurchAccusativeobject of κατά (reference)ἐκκλησία: 'assembly/church'; Luke's term for the Christian congregation, rooted in the LXX qahal.
προφῆταιprophetsNominativepredicate nominative (subject of ἦσαν)προφήτης: 'prophet'; in Acts, one who speaks by the Spirit for edification and direction (cf. 11:27).
καὶandcoordinating conjunction
διδάσκαλοιteachersNominativepredicate nominative (coordinated with προφῆται)διδάσκαλος: 'teacher'; those who instruct the community in doctrine; the two roles may overlap.
bothcorrelative particle (τε … καί)
τεenclitic particle linking first item in list
ΒαρναβᾶςBarnabasNominativenominative (first in list of subjects)Βαρναβᾶς: Aramaic bar-nabas, interpreted 'son of encouragement' (Acts 4:36); Levite from Cyprus, Paul's senior partner.
καὶandcoordinating conjunction
ΣυμεὼνSimeonNominativenominative (second in list)Συμεών: Hebrew šimʿōn; identity uncertain — possibly Simon of Cyrene (Mark 15:21).
the oneNominativearticle substantizing participle
καλούμενοςcalledPres Pass Ptc Nom Sg Masc · καλέωattributive participle (nickname formula)→ descriptive presentκαλέω: 'call'; ὁ καλούμενος introduces a Roman cognomen.
ΝίγερNigerNominativepredicate of καλούμενος (the nickname)Νίγερ: Latin niger, 'black'; suggests African origin.
καὶandcoordinating conjunction
ΛούκιοςLuciusNominativenominative (third in list)Λούκιος: Latin Lucius; identified by some with the author Luke, but this is speculative.
theNominativearticle
ΚυρηναῖοςCyreneanNominativeattributive adjective (ethnic origin)Κυρηναῖος: from Cyrene in North Africa; Cyreneans were prominent in early Christianity (11:20).
ΜαναήνManaenNominativenominative (fourth in list)Μαναήν: Hebrew menaḥem; a unique NT name; his Herodian connection testifies to the mission's reach into elite circles.
τεenclitic particle (continuing list)
Ἡρῴδουof HerodGenitivegenitive of relationshipἩρῴδης: Herod Antipas, tetrarch of Galilee and Perea (4 BC–AD 39).
τοῦtheGenitivearticle
τετράρχουtetrarchGenitivegenitive in apposition to Ἡρῴδουτετράρχης: 'ruler of a quarter'; Antipas held a portion of his father's kingdom.
σύντροφοςcompanion in upbringingNominativepredicate nominative (apposition to Μαναήν)σύντροφος: 'one raised with'; could denote a foster-brother or court companion reared alongside royalty.
καὶandcoordinating conjunction
ΣαῦλοςSaulNominativenominative (fifth and last in list)Σαῦλος: Hebrew šāʾûl; last mention of the Hebrew name before the permanent adoption of 'Paul' in v.9.
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.

While they were worshiping the Lord and fasting, the Holy Spirit said, 'Set apart for me Barnabas and Saul for the work to which I have called them.'

Divine commission (genitive absolute → main command)δέThe genitive absolute (λειτουργούντων … νηστευόντων) frames the communal liturgical context in which the Spirit speaks. The Spirit's imperative Ἀφορίσατε echoes Paul's own self-description in Rom 1:1 (ἀφωρισμένος). The perfect προσκέκλημαι ('I have called') grounds the command in a prior divine election.
ΛειτουργούντωνworshipingPres Act Ptc Gen Pl Masc · λειτουργέωgenitive absolute (circumstantial — temporal)→ progressive presentλειτουργέω: 'perform public service/worship'; LXX term for priestly ministry, here applied to the Christian assembly.
δέnowtransitional conjunction
αὐτῶνof themGenitivegenitive absolute subject
τῷtheDativearticle
κυρίῳLordDativedative of object (of λειτουργέω)κύριος: 'Lord'; in Acts applied to Jesus (cf. v.12 'Lord's teaching').
καὶandcoordinating conjunction
νηστευόντωνfastingPres Act Ptc Gen Pl Masc · νηστεύωgenitive absolute (second participle, coordinate)→ progressive presentνηστεύω: 'fast'; paired with prayer as preparation for major decisions (cf. v.3).
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aoristλέγω: 'say'; the Spirit's speech in Acts is presented as direct audible/prophetic address.
τὸtheNominativearticle
πνεῦμαSpiritNominativenominative subjectπνεῦμα: 'spirit'; τὸ πνεῦμα τὸ ἅγιον is Luke's full designation for the Holy Spirit.
τὸtheNominativearticle (with adjective ἅγιον)
ἅγιονholyNominativeattributive adjectiveἅγιος: 'holy'; the distinctive of the Spirit in Acts.
Ἀφορίσατεset apartAor Act Impv 2 Pl · ἀφορίζωmain verb (divine command to the community)→ ingressive aorist imperativeἀφορίζω: 'set apart, separate'; echoes Paul's self-description as ἀφωρισμένος (Rom 1:1) and the LXX consecration of Levites.
δήindeed / nowemphatic particle (urgency)δή: adds immediacy or emphasis to the command.
μοιfor meDativedative of advantage (the Spirit's claim)
τὸνtheAccusativearticle
ΒαρναβᾶνBarnabasAccusativeaccusative direct object of Ἀφορίσατε
καὶandcoordinating conjunction
ΣαῦλονSaulAccusativeaccusative direct object (coordinate)
εἰςforpreposition + accusative (purpose/goal)
τὸtheAccusativearticle (with ἔργον)
ἔργονworkAccusativeaccusative object of εἰς (purpose)ἔργον: 'work, task'; the missionary calling envisioned by the Spirit.
whichAccusativerelative pronoun (accusative, object of προσκέκλημαι)
προσκέκλημαιI have calledPerf Mid Indic 1 Sg · προσκαλέωrelative clause predicate (divine election formula)→ intensive perfect (permanent call)προσκαλέω: 'call to oneself'; the perfect stresses the abiding validity of the Spirit's prior calling.
αὐτούςthemAccusativeaccusative direct object of προσκέκλημαι
3

Τότε νηστεύσαντες καὶ προσευξάμενοι καὶ ἐπιθέντες τὰς χεῖρας αὐτοῖς ἀπέλυσαν.

Then, after fasting and praying and laying their hands on them, they sent them off.

Sequence / response to commandΤότεThree aorist participles (fasting, praying, laying on hands) depict the orderly liturgical response before the main verb ἀπέλυσαν ('they released/sent'). The laying on of hands does not confer the Spirit (already given) but publicly identifies the community with the mission.
Τότεthentemporal adverb (sequence marker)
νηστεύσαντεςhaving fastedAor Act Ptc Nom Pl Masc · νηστεύωadverbial participle (antecedent action)→ constative aoristνηστεύω: fasting as preparation mirrors v.2's fasting; a frame around the commissioning scene.
καὶandcoordinating conjunction
προσευξάμενοιhaving prayedAor Mid Ptc Nom Pl Masc · προσεύχομαιadverbial participle (antecedent action, coordinate)→ constative aoristπροσεύχομαι: 'pray'; Acts pairs fasting and prayer as the community's mode of discernment.
καὶandcoordinating conjunction
ἐπιθέντεςhaving laidAor Act Ptc Nom Pl Masc · ἐπιτίθημιadverbial participle (antecedent action, third in sequence)→ constative aoristἐπιτίθημι: 'place upon'; the laying on of hands (סְמִיכָה / semikhah) expresses solidarity and commissioning.
τὰςtheAccusativearticle
χεῖραςhandsAccusativeaccusative direct object of ἐπιθέντεςχείρ: 'hand'; idiomatic in commissioning and healing contexts in Acts.
αὐτοῖςon themDativedative of indirect object (recipient of the gesture)
ἀπέλυσανthey sent them offAor Act Indic 3 Pl · ἀπολύωmain verb→ constative aoristἀπολύω: 'release, dismiss, send away'; here the formal dispatch of the missionaries.
4

Αὐτοὶ μὲν οὖν ἐκπεμφθέντες ὑπὸ τοῦ ἁγίου πνεύματος κατῆλθον εἰς Σελεύκειαν, ἐκεῖθέν τε ἀπέπλευσαν εἰς Κύπρον.

So they, having been sent out by the Holy Spirit, went down to Seleucia, and from there they sailed away to Cyprus.

Resumptive inference / narrative launchμὲν οὖνμὲν οὖν is Luke's characteristic transitional phrase resuming narrative after a break. The passive ἐκπεμφθέντες ('sent out by') attributes the mission's origin unambiguously to the Spirit, not merely the congregation.
Αὐτοὶthey themselvesNominativenominative subject (emphatic pronoun)
μὲνparticle (μὲν οὖν transitional)
οὖνthen / soinferential/resumptive particleοὖν: Luke's favorite narrative transition; μὲν οὖν resumes or advances a sequence.
ἐκπεμφθέντεςhaving been sent outAor Pass Ptc Nom Pl Masc · ἐκπέμπωadverbial participle (causal/instrumental)→ constative aoristἐκπέμπω: 'send forth'; the passive voice credits the Spirit as the true sender.
ὑπὸbypreposition + genitive (agency)
τοῦtheGenitivearticle
ἁγίουholyGenitiveattributive adjective
πνεύματοςSpiritGenitivegenitive of agent (with ὑπό)πνεῦμα: 'spirit'; reversed word order (ἁγίου πνεύματος vs. πνεῦμα τὸ ἅγιον) is stylistically unremarkable.
κατῆλθονwent downAor Act Indic 3 Pl · κατέρχομαιmain verb→ constative aoristκατέρχομαι: 'come/go down'; Antioch was inland and elevated; Seleucia was the port on the Orontes.
εἰςtopreposition + accusative (goal)
ΣελεύκειανSeleuciaAccusativeaccusative of goalΣελεύκεια: Seleucia Pieria, the port city of Syrian Antioch, ~25 km west.
ἐκεῖθένfrom thereadverb of place (source)
τεenclitic particle (continuing sequence)
ἀπέπλευσανsailed awayAor Act Indic 3 Pl · ἀποπλέωmain verb (second action in itinerary)→ constative aoristἀποπλέω: 'sail away'; nautical term; Acts uses several such terms in the travel narratives.
εἰςtopreposition + accusative (goal)
ΚύπρονCyprusAccusativeaccusative of goalΚύπρος: the large island in the eastern Mediterranean; Barnabas's homeland (Acts 4:36), making it a natural first stop.
5

καὶ γενόμενοι ἐν Σαλαμῖνι κατήγγελλον τὸν λόγον τοῦ θεοῦ ἐν ταῖς συναγωγαῖς τῶν Ἰουδαίων· εἶχον δὲ καὶ Ἰωάννην ὑπηρέτην.

And when they arrived in Salamis, they were proclaiming the word of God in the synagogues of the Jews; and they also had John as their assistant.

Continuation / methodκαίThe imperfect κατήγγελλον marks sustained proclamation (not a single event) in the synagogues — the 'to the Jew first' pattern (Rom 1:16) observed throughout the first journey. John Mark's introduction (ὑπηρέτης, 'assistant') anticipates his controversial departure in v.13.
καὶandcoordinating conjunction (narrative continuation)
γενόμενοιhaving comeAor Mid Ptc Nom Pl Masc · γίνομαιadverbial participle (temporal — when they arrived)→ constative aoristγίνομαι: 'become, come to be'; γίνεσθαι ἐν = 'arrive in' (idiom).
ἐνinpreposition + dative (location)
ΣαλαμῖνιSalamisDativedative of locationΣαλαμίς: the main eastern port and commercial city of Cyprus; large Jewish community.
κατήγγελλονthey were proclaimingImperf Act Indic 3 Pl · καταγγέλλωmain verb→ progressive imperfectκαταγγέλλω: 'proclaim, announce'; a Lukan word for formal heralding of the gospel (24× in Acts).
τὸνtheAccusativearticle
λόγονwordAccusativeaccusative direct objectλόγος: 'word'; ὁ λόγος τοῦ θεοῦ is Acts' shorthand for the gospel message.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of source/authorship
ἐνinpreposition + dative (location)
ταῖςtheDativearticle
συναγωγαῖςsynagoguesDativedative of locationσυναγωγή: 'gathering, synagogue'; Paul consistently begins in the synagogue on the first journey.
τῶνof theGenitivearticle
ἸουδαίωνJewsGenitivegenitive of possessionἸουδαῖος: 'Jew'; synagogue as the natural first audience for a message rooted in Israel's Scripture.
εἶχονthey hadImperf Act Indic 3 Pl · ἔχωmain verb (second clause)→ imperfect of ongoing stateἔχω: 'have'; describes the ongoing arrangement of the team's structure.
δέandtransitional/additive conjunction
καὶalsoadverbial καί (also/even)
ἸωάννηνJohnAccusativeaccusative direct object of εἶχονἸωάννης: John Mark, nephew of Barnabas (Col 4:10); his departure at v.13 will fracture the team.
ὑπηρέτηνassistantAccusativeaccusative predicate (double accusative with εἶχον)ὑπηρέτης: 'under-rower, assistant, attendant'; the word covers both practical service and possibly teaching assistance.
6

Διελθόντες δὲ ὅλην τὴν νῆσον ἄχρι Πάφου εὗρον ἄνδρα τινὰ μάγον ψευδοπροφήτην Ἰουδαῖον ᾧ ὄνομα Βαριησοῦ,

When they had gone through the whole island as far as Paphos, they found a certain man, a magician, a Jewish false prophet, whose name was Bar-Jesus,

Narrative progression (itinerary → confrontation scene)δέThe journey across the island is summarized in the participial phrase; the narrative slows to introduce a new and hostile character. The combination μάγον … ψευδοπροφήτην ('magician … false prophet') marks Bar-Jesus as doubly threatening: he wields occult power and claims prophetic authority he does not have.
Διελθόντεςhaving gone throughAor Act Ptc Nom Pl Masc · διέρχομαιadverbial participle (temporal/circumstantial)→ constative aoristδιέρχομαι: 'pass through, travel through'; Luke's standard itinerary verb.
δέnowtransitional conjunction
ὅληνwholeAccusativeaccusative adjective (modifying νῆσον)ὅλος: 'whole'; emphasizes the comprehensive evangelistic sweep before Paphos.
τὴνtheAccusativearticle
νῆσονislandAccusativeaccusative direct object of Διελθόντεςνῆσος: 'island'; Cyprus, about 220 km east to west.
ἄχριas far aspreposition + genitive (extent up to a limit)ἄχρι: 'as far as, until'; marks the terminal point of the crossing.
ΠάφουPaphosGenitivegenitive of limit (with ἄχρι)Πάφος: New Paphos on the southwest coast, seat of the Roman proconsul of Cyprus.
εὗρονthey foundAor Act Indic 3 Pl · εὑρίσκωmain verb→ ingressive aoristεὑρίσκω: 'find'; the discovery of Bar-Jesus is providentially framed.
ἄνδραa manAccusativeaccusative direct objectἀνήρ: 'man'; with τινά = 'a certain man,' introducing an individual.
τινὰcertainAccusativeaccusative adjective (indefinite)
μάγονmagicianAccusativeaccusative predicate (in apposition to ἄνδρα)μάγος: originally a Zoroastrian priest (Matt 2:1); here a practitioner of magic arts — condemned in Jewish and Greco-Roman contexts alike.
ψευδοπροφήτηνfalse prophetAccusativeaccusative (second appositive characterization)ψευδοπροφήτης: 'false prophet'; compound of ψευδής + προφήτης; echoes OT warnings (Deut 18:20–22; Jer 23).
ἸουδαῖονJewishAccusativeaccusative (third appositive — ethnic identification)Ἰουδαῖος: his Jewishness makes the confrontation an intra-Jewish polemic as well as a contest of powers.
whoseDativerelative pronoun, dative (ᾧ ὄνομα = 'whose name was')
ὄνομαnameNominativenominative subject of implied εἶναι (ᾧ ὄνομα idiom)ὄνομα: 'name'; ᾧ ὄνομα + name is a Semitic idiom for 'whose name was.'
ΒαριησοῦBar-JesusNominativepredicate nominative (the name)Βαριησοῦ: Aramaic bar-yēšûaʿ, 'son of Jesus/Joshua'; the name ironically shares the root with the name of Jesus.
7

ὃς ἦν σὺν τῷ ἀνθυπάτῳ Σεργίῳ Παύλῳ, ἀνδρὶ συνετῷ. οὗτος προσκαλεσάμενος Βαρναβᾶν καὶ Σαῦλον ἐπεζήτησεν ἀκοῦσαι τὸν λόγον τοῦ θεοῦ·

He was with the proconsul Sergius Paulus, a man of intelligence. He summoned Barnabas and Saul and sought to hear the word of God.

Elaboration (relative clause → new agent)ὅςThe relative clause links Bar-Jesus to the proconsul, drawing the two characters into juxtaposition: the false prophet vs. the 'intelligent man.' Luke's description of Sergius Paulus as ἀνδρὶ συνετῷ ('a man of intelligence') makes his eventual belief (v.12) all the more credible and his seeking to hear the gospel all the more significant.
ὃςwhoNominativerelative pronoun (subject, referring to Bar-Jesus)
ἦνwasImperf Act Indic 3 Sg · εἰμίmain verb (imperfect of state)→ imperfect of ongoing state
σύνwithpreposition + dative (association)
τῷtheDativearticle
ἀνθυπάτῳproconsulDativedative of association (with σύν)ἀνθύπατος: 'proconsul'; the Roman senatorial governor of a public province; Cyprus was indeed a proconsular province after 22 BC, confirming Luke's accuracy.
ΣεργίῳSergiusDativedative (personal name, apposition to ἀνθυπάτῳ)Σέργιος: a Roman nomen; the proconsul's full name is Sergius Paulus — an inscription from Rome may reference this family.
ΠαύλῳPaulusDativedative (cognomen, part of the proper name)Παῦλος: the proconsul's cognomen; notably the same as the Roman name Paul will be called from v.9 — some suggest Paul adopted this name in honor of his first convert of note.
ἀνδρὶa manDativedative in apposition (characterizing Sergius Paulus)
συνετῷintelligentDativedative adjective in appositionσυνετός: 'intelligent, understanding'; a virtue term; his openness to the gospel is thus principled, not credulous.
οὗτοςthis manNominativedemonstrative pronoun (shifts subject to Sergius)
προσκαλεσάμενοςhaving summonedAor Mid Ptc Nom Sg Masc · προσκαλέωadverbial participle (antecedent action)→ constative aoristπροσκαλέω: 'call to oneself, summon'; the same verb as in v.2 of the Spirit's call — a subtle echo.
ΒαρναβᾶνBarnabasAccusativeaccusative direct object of προσκαλεσάμενος
καὶandcoordinating conjunction
ΣαῦλονSaulAccusativeaccusative direct object (coordinate)
ἐπεζήτησενsoughtAor Act Indic 3 Sg · ἐπιζητέωmain verb→ constative aoristἐπιζητέω: 'seek earnestly, desire'; compound of ζητέω with intensifying ἐπί; the proconsul actively pursued hearing.
ἀκοῦσαιto hearAor Act Inf · ἀκούωinfinitive of purpose/content (with ἐπεζήτησεν)→ constative aoristἀκούω: 'hear, listen'; the complement of ζητέω indicating what he sought.
τὸνtheAccusativearticle
λόγονwordAccusativeaccusative direct object of ἀκοῦσαι
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of source
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 opposing them, seeking to turn the proconsul away from the faith.

Adversative (opposition introduced)δέThe imperfect ἀνθίστατο ('was opposing') depicts persistent resistance, not a single act. Luke's parenthetical translation of Elymas ('so his name is translated') is a narrator's aside; the etymology is debated but may connect to Aramaic ḥalōmā ('dream-interpreter') or Arabic ʿalīm ('wise one'). The purpose infinitive διαστρέψαι exposes Bar-Jesus's motive.
ἀνθίστατοwas opposingImperf Mid Indic 3 Sg · ἀνθίστημιmain verb→ progressive imperfect (persistent opposition)ἀνθίστημι: 'stand against, oppose'; middle form with active meaning; used of resisting authorities and spiritual powers.
δέbutadversative conjunction
αὐτοῖςthemDativedative of object (with ἀνθίστημι)
ἘλύμαςElymasNominativenominative subjectἘλύμας: a Greek or Aramaic/Arabic rendering of Bar-Jesus's title as a magician; Luke explains it parenthetically.
theNominativearticle
μάγοςmagicianNominativepredicate nominative (title, in apposition)
οὕτωςthus / soadverb (manner — parenthetical explanation)
γάρforexplanatory conjunction
μεθερμηνεύεταιis translatedPres Pass Indic 3 Sg · μεθερμηνεύωparenthetical explanatory verb→ gnomic/factual presentμεθερμηνεύω: 'translate, interpret'; appears in Luke–Acts for explaining names (Acts 4:36).
τὸtheNominativearticle
ὄνομαnameNominativenominative subject of μεθερμηνεύεται
αὐτοῦhisGenitivegenitive of possession
ζητῶνseekingPres Act Ptc Nom Sg Masc · ζητέωadverbial participle (purpose/attendant circumstance)→ progressive present (ongoing intent)ζητέω: 'seek, try'; with infinitive denotes attempted action.
διαστρέψαιto turn awayAor Act Inf · διαστρέφωinfinitive of purpose (object of ζητῶν)→ constative aoristδιαστρέφω: 'turn away, pervert'; a strong word — Luke uses it of those who corrupt faith (20:30; Luke 23:2).
τὸνtheAccusativearticle
ἀνθύπατονproconsulAccusativeaccusative direct object of διαστρέψαι
ἀπὸfrompreposition + genitive (separation)
τῆςtheGenitivearticle
πίστεωςfaithGenitivegenitive of separation (ἀπό + gen. of that from which one is turned)πίστις: 'faith'; here used absolutely (ἡ πίστις) as the body of Christian belief, not merely the act of trusting.
9

Σαῦλος δέ, ὁ καὶ Παῦλος, πλησθεὶς πνεύματος ἁγίου ἀτενίσας εἰς αὐτὸν

But Saul — who is also Paul — filled with the Holy Spirit, looked intently at him

Counteraction (Paul responds to Elymas)δέThe narrator's aside 'the one who is also Paul' (ὁ καὶ Παῦλος) marks the permanent shift to the Roman name. From this point Acts uses only Παῦλος. The aorist passive πλησθεὶς ('filled') indicates a fresh divine empowering for this confrontation. The vivid ἀτενίσας ('gazed intently') is Luke's characteristic word for charged moments (cf. 7:55; 23:1).
ΣαῦλοςSaulNominativenominative subjectΣαῦλος: last use of the Hebrew name in Acts.
δέbutadversative conjunction
the oneNominativearticle (with καί introducing a parenthetical identification)
καὶalsoadverbial καί (double-name formula)καί: ὁ καὶ X is a standard Hellenistic formula for 'also known as X'; Paul bore both a Jewish and a Roman name.
ΠαῦλοςPaulNominativepredicate nominative (the alternate name)Παῦλος: Latin Paulus, 'small'; permanently replaces Σαῦλος in Acts from here on.
πλησθεὶςfilledAor Pass Ptc Nom Sg Masc · πίμπλημιadverbial participle (manner/means)→ constative aoristπίμπλημι: 'fill'; the passive with πνεύματος ἁγίου is Luke's formula for Spirit-empowerment at key moments (Luke 1:41, 67; Acts 4:8).
πνεύματοςSpiritGenitivegenitive of content (with πλησθεὶς)
ἁγίουholyGenitiveattributive adjective
ἀτενίσαςhaving gazed intentlyAor Act Ptc Nom Sg Masc · ἀτενίζωadverbial participle (antecedent to main verb)→ constative aoristἀτενίζω: 'gaze intently, fix eyes on'; Luke's word for spiritually charged looking (7:55; 14:9; 23:1).
εἰςatpreposition + accusative (direction of gaze)
αὐτὸνhimAccusativeaccusative object of εἰς (direction)
10

εἶπεν· Ὦ πλήρης παντὸς δόλου καὶ πάσης ῥᾳδιουργίας, υἱὲ διαβόλου, ἐχθρὲ πάσης δικαιοσύνης, οὐ παύσῃ διαστρέφων τὰς εὐθείας ὁδοὺς τοῦ κυρίου;

and said, 'O you who are full of all deceit and all villainy, you son of the devil, you enemy of all righteousness — will you not stop making crooked the straight ways of the Lord?'

Prophetic denunciation (asyndeton — direct speech continues v.9)asyndetonPaul's rebuke is the most rhetorically charged speech in Acts: four vocatives in succession, each escalating the charge. The allusion to τὰς εὐθείας ὁδοὺς τοῦ κυρίου ('the straight ways of the Lord') echoes Hos 14:9 LXX and Isa 40:3, indicting Bar-Jesus as an anti-forerunner who makes crooked what the forerunner straightened.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aorist
Ovocative particle (emotional address)ὦ: used with vocatives for emotional force — here indignant.
πλήρηςfullVocativevocative adjective (first characterization)πλήρης: 'full'; used here for one saturated with negative qualities, in sharp contrast to Paul 'filled' with the Spirit (v.9).
παντὸςallGenitivegenitive of content (with πλήρης)
δόλουdeceitGenitivegenitive of content (first quality)δόλος: 'deceit, treachery'; used of crafty entrapment; Bar-Jesus is not merely wrong but deliberately deceptive.
καὶandcoordinating conjunction
πάσηςallGenitivegenitive of content (second)
ῥᾳδιουργίαςvillainyGenitivegenitive of contentῥᾳδιουργία: 'rascality, mischief, evil doing'; hapax in NT; from ῥᾴδιος ('easy') + ἔργον — one who does evil lightly.
υἱὲsonVocativevocative (second characterization — Semitic idiom)υἱός: 'son'; υἱὲ διαβόλου is the Semitic idiom for one who embodies the devil's character.
διαβόλουof the devilGenitivegenitive of relationship (Semitic ben-construction)διάβολος: 'slanderer, devil'; the same spiritual power Paul himself once served before his conversion (cf. 26:18).
ἐχθρὲenemyVocativevocative (third characterization)ἐχθρός: 'enemy, hostile one'; the spiritual opposition is absolute.
πάσηςallGenitivegenitive of content (scope of enmity)
δικαιοσύνηςrighteousnessGenitivegenitive of object (what he opposes)δικαιοσύνη: 'righteousness'; all that is morally and covenantally right — Bar-Jesus opposes the very category.
οὐnotnegative particle (expecting affirmative answer in rhetorical question)
παύσῃwill you stopFut Mid Indic 2 Sg · παύωmain verb (rhetorical question)→ future middle (action expected to cease)παύω: middle 'cease from'; the future reinforces the rhetorical charge.
διαστρέφωνperverting / making crookedPres Act Ptc Nom Sg Masc · διαστρέφωsupplementary participle (with παύσῃ — 'cease doing')→ progressive presentδιαστρέφω: same verb as v.8; the rhetorical echo is deliberate — Paul echoes back the charge.
τὰςtheAccusativearticle
εὐθείαςstraightAccusativeaccusative adjective (attributive with ὁδούς)εὐθύς: 'straight, level'; recalls the prophetic call to 'make straight the way of the Lord' (Isa 40:3; Mark 1:3).
ὁδοὺςwaysAccusativeaccusative direct object of διαστρέφωνὁδός: 'way, path'; echoes Hos 14:9 LXX 'the ways of the Lord are straight'; also recalls 'the Way' as an early name for Christianity.
τοῦof theGenitivearticle
κυρίουLordGenitivegenitive of possessionκύριος: 'Lord'; the ways of the Lord are the ways of Jesus.
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, unable to see the sun, for a time.' Immediately there fell upon him a mist and darkness, and he went about seeking people to lead him by the hand.

Divine sentence executed (pronouncement → immediate fulfillment)καίThe sentence (vv.11a) is followed by instantaneous fulfillment (παραχρῆμα, 'immediately'). The temporary blinding ('for a time,' ἄχρι καιροῦ) is mercy within judgment — like Paul's own three-day blindness at conversion (9:9). The irony is sharp: the man who opposed the light is now in darkness; the one seeking to lead the proconsul astray now needs a hand-leader.
καὶandcoordinating conjunction (continuing speech)
νῦνnowtemporal adverb
ἰδοὺbeholdattention marker (prophetic announcement formula)ἰδού: 'look!'; signals a solemn divine pronouncement.
χεὶρhandNominativenominative subject (verbless clause)χείρ: 'hand'; 'the hand of the Lord' is OT idiom for divine power (Exod 9:3; 1 Sam 5:6).
κυρίουof the LordGenitivegenitive of possession
ἐπὶuponpreposition + accusative (motion upon)
σέyouAccusativeaccusative object of ἐπί
καὶandcoordinating conjunction
ἔσῃyou will beFut Mid Indic 2 Sg · εἰμίmain verb (prophetic future)→ predictive future
τυφλὸςblindNominativepredicate adjective (with ἔσῃ)τυφλός: 'blind'; the punishment fits the spiritual blindness Bar-Jesus induced in others.
μὴnotnegative particle (with participle)
βλέπωνseeingPres Act Ptc Nom Sg Masc · βλέπωadjectival participle (epexegetic to τυφλός)→ progressive presentβλέπω: 'see'; the participle spells out what blindness means.
τὸνtheAccusativearticle
ἥλιονsunAccusativeaccusative direct object of βλέπωνἥλιος: 'sun'; the brightest thing in the physical world; inability to see it marks total darkness.
ἄχριuntilpreposition + genitive (temporal limit)
καιροῦa time / seasonGenitivegenitive of time (limit)καιρός: 'appointed time'; the temporal blinding suggests openness to eventual repentance.
παραχρῆμαimmediatelyadverb of time (instantaneous fulfillment)παραχρῆμα: 'at once, immediately'; Luke's word for instant miraculous effect (Luke 1:64; 5:25; Acts 5:10).
δέandtransitional conjunction (narrative shift)
ἔπεσενfellAor Act Indic 3 Sg · πίπτωmain verb→ ingressive aoristπίπτω: 'fall'; ἀχλύς ('mist') falling upon the eyes is vivid medical/poetic language.
ἐπ᾽uponpreposition + accusative (onto)
αὐτὸνhimAccusativeaccusative object of ἐπί
ἀχλὺςmist / dimnessNominativenominative subject of ἔπεσενἀχλύς: NT hapax; a poetic/medical word for dimness of sight; Hippocrates uses it for visual opacity.
καὶandcoordinating conjunction
σκότοςdarknessNominativenominative subject (coordinate with ἀχλύς)σκότος: 'darkness'; climactic intensification from dim mist to full darkness.
καὶandcoordinating conjunction
περιάγωνgoing aboutPres Act Ptc Nom Sg Masc · περιάγωadverbial participle (manner)→ progressive presentπεριάγω: 'lead around, go about'; the irony is complete — the misleader wanders helplessly.
ἐζήτειwas seekingImperf Act Indic 3 Sg · ζητέωmain verb→ progressive imperfectζητέω: 'seek'; the imperfect shows repeated, futile seeking.
χειραγωγούςhand-leadersAccusativeaccusative direct objectχειραγωγός: 'one who leads by the hand'; a rare word, also used of Paul after his blinding in 9:8.
12

τότε ἰδὼν ὁ ἀνθύπατος τὸ γεγονὸς ἐπίστευσεν, ἐκπλησσόμενος ἐπὶ τῇ διδαχῇ τοῦ κυρίου.

Then the proconsul, when he saw what had happened, believed, being astonished at the teaching of the Lord.

Consequence / climax of Cyprus episodeτότεThe proconsul's faith (ἐπίστευσεν) is the goal the Spirit had in view. Notably his amazement is at the διδαχή ('teaching') of the Lord, not merely at the miracle — Luke stresses the cognitive and doctrinal dimension of conversion. This is the first named Gentile convert on the mission.
τότεthentemporal adverb (sequence)
ἰδὼνhaving seenAor Act Ptc Nom Sg Masc · ὁράωadverbial participle (causal/temporal)→ constative aoristὁράω: 'see'; what the proconsul sees prompts belief — sight leads to faith here.
theNominativearticle
ἀνθύπατοςproconsulNominativenominative subject
τὸtheAccusativearticle (substantizing participle)
γεγονὸςthat which had happenedPerf Act Ptc Acc Sg Neut · γίνομαιsubstantival participle (direct object of ἰδών)→ intensive perfect (the accomplished fact)γίνομαι: 'happen'; the perfect participle emphasizes the finality of the accomplished sign.
ἐπίστευσενbelievedAor Act Indic 3 Sg · πιστεύωmain verb→ ingressive aorist (came to believe)πιστεύω: 'believe, trust'; the ingressive aorist marks the moment of conversion.
ἐκπλησσόμενοςbeing astonishedPres Pass Ptc Nom Sg Masc · ἐκπλήσσωadverbial participle (manner accompanying belief)→ descriptive presentἐκπλήσσω: 'strike out of one's senses, astonish'; a strong verb for overwhelming impression (Mark 1:22 of Jesus' teaching).
ἐπὶatpreposition + dative (cause of amazement)
τῇtheDativearticle
διδαχῇteachingDativedative of cause (with ἐπί — basis of astonishment)διδαχή: 'teaching, doctrine'; Luke stresses the content of the gospel, not merely the miracle, as the object of wonder.
τοῦof theGenitivearticle
κυρίουLordGenitivegenitive of source/authorship
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 his companions set sail from Paphos and came to Perga in Pamphylia. But John left them and returned to Jerusalem.

Itinerary advance + defection noteδέThe new phrase 'those around Paul' (οἱ περὶ Παῦλον) marks Paul's emergence as the unambiguous leader, displacing the earlier 'Barnabas and Saul' order. John Mark's departure is narrated without editorial comment here but will become the flash-point for the Barnabas–Paul split in 15:36–40.
Ἀναχθέντεςhaving set sailAor Pass Ptc Nom Pl Masc · ἀνάγωadverbial participle (temporal/circumstantial)→ constative aoristἀνάγω: 'lead up, put to sea'; a nautical technical term for leaving harbor.
δέnowtransitional conjunction
ἀπὸfrompreposition + genitive (point of departure)
τῆςtheGenitivearticle
ΠάφουPaphosGenitivegenitive of separation (origin)
οἱthoseNominativearticle (substantizing περὶ Παῦλον)
περὶaround / withpreposition + accusative (group designation idiom)περί: οἱ περί + name = 'the group around / headed by'; a standard Greek idiom for a leader and associates.
ΠαῦλονPaulAccusativeaccusative (governing noun of οἱ περί idiom)Παῦλος: now permanently the primary name; the team is now 'Paul's companions.'
ἦλθονcameAor Act Indic 3 Pl · ἔρχομαιmain verb→ constative aorist
εἰςtopreposition + accusative (goal)
ΠέργηνPergaAccusativeaccusative of goalΠέργη: Perga, a city in Pamphylia (southern Asia Minor); the team does not preach here — Paul may have been ill (cf. Gal 4:13).
τῆςofGenitivearticle
ΠαμφυλίαςPamphyliaGenitivegenitive of location/regionΠαμφυλία: the coastal region of southern Asia Minor.
ἸωάννηςJohnNominativenominative subject (new clause)Ἰωάννης: John Mark; his departure here is unexplained; Paul judged it as abandonment (15:38).
δέbutadversative conjunction
ἀποχωρήσαςhaving departedAor Act Ptc Nom Sg Masc · ἀποχωρέωadverbial participle (antecedent action)→ constative aoristἀποχωρέω: 'depart, withdraw'; a mild word, but Paul's later use of ἀποστάς (15:38) casts this departure in harsher light.
ἀπ᾽frompreposition + genitive (separation)
αὐτῶνthemGenitivegenitive of separation
ὑπέστρεψενreturnedAor Act Indic 3 Sg · ὑποστρέφωmain verb→ constative aoristὑποστρέφω: 'return'; Luke's favorite word for returning (30+ times in Luke–Acts).
εἰςtopreposition + accusative (goal)
ἹεροσόλυμαJerusalemAccusativeaccusative of goalἹεροσόλυμα: the Hellenized form of Jerusalem; John Mark goes back to base.
14

Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ εἰσελθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν.

But they themselves, passing through from Perga, arrived at Pisidian Antioch, and on the Sabbath day they went into the synagogue and sat down.

Resumptive continuation (Paul's group vs. John Mark)δέThe emphatic αὐτοί ('they themselves') contrasts Paul's company with the departed John Mark. The Sabbath synagogue entry follows the pattern established at Salamis (v.5); ἐκάθισαν ('sat down') is the posture of one ready to participate in the service and implies an intention to teach.
Αὐτοὶthey themselvesNominativeemphatic nominative subject
δέbutadversative/transitional conjunction
διελθόντεςhaving passed throughAor Act Ptc Nom Pl Masc · διέρχομαιadverbial participle (temporal)→ constative aorist
ἀπὸfrompreposition + genitive (point of departure)
τῆςtheGenitivearticle
ΠέργηςPergaGenitivegenitive of separation
παρεγένοντοarrivedAor Mid Indic 3 Pl · παραγίνομαιmain verb→ constative aoristπαραγίνομαι: 'come alongside, arrive'; Luke's standard arrival verb.
εἰςatpreposition + accusative (goal)
ἈντιόχειανAntiochAccusativeaccusative of goalἈντιόχεια: Pisidian Antioch, a Roman colony in the region of Pisidia, ~160 km north of Perga.
τὴνtheAccusativearticle (with regional adjective)
ΠισιδίανPisidianAccusativeaccusative adjective (regional identifier)Πισιδία: the region of Pisidia; distinguishes this Antioch from Syrian Antioch.
καὶandcoordinating conjunction
εἰσελθόντεςhaving enteredAor Act Ptc Nom Pl Masc · εἰσέρχομαιadverbial participle (temporal)→ constative aorist
εἰςintopreposition + accusative (entry)
τὴνtheAccusativearticle
συναγωγὴνsynagogueAccusativeaccusative of goal
τῇon theDativearticle (temporal dative)
ἡμέρᾳdayDativedative of time
τῶνof theGenitivearticle
σαββάτωνSabbathGenitivegenitive of description (the Sabbath day)σάββατον: 'Sabbath'; the plural form is used idiomatically for the singular Sabbath day.
ἐκάθισανsat downAor Act Indic 3 Pl · καθίζωmain verb→ constative aoristκαθίζω: 'sit'; sitting in the synagogue as a congregation member, ready to respond if invited to speak.
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.

After the reading of the Law and the Prophets, the rulers of the synagogue sent to them, saying, 'Brothers, if you have any word of exhortation for the people, say it.'

Scene transition (invitation to Paul)δέThe lectionary structure (reading from Torah and Prophets) is confirmed by this passage as historical Jewish synagogue practice. The invitation λόγος παρακλήσεως ('word of exhortation') is a Jewish homiletical term (Heb 13:22 uses the same phrase for that entire letter); the sermon that follows is Luke's extended example of synagogue preaching.
μετὰafterpreposition + accusative (temporal)
δέnowtransitional conjunction
τὴνtheAccusativearticle
ἀνάγνωσινreadingAccusativeaccusative object of μετά (temporal referent)ἀνάγνωσις: 'reading aloud'; the public reading of Scripture was a central synagogue practice (cf. Luke 4:16–17).
τοῦof theGenitivearticle
νόμουLawGenitivegenitive of content (what was read)νόμος: the Torah; the parashat ha-shavuaʿ (weekly Torah portion).
καὶandcoordinating conjunction
τῶνtheGenitivearticle
προφητῶνProphetsGenitivegenitive of content (haftarah — prophetic portion)προφήτης: the Nevi'im; the haftarah reading from the Prophets followed the Torah portion.
ἀπέστειλανsentAor Act Indic 3 Pl · ἀποστέλλωmain verb→ constative aoristἀποστέλλω: 'send (with commission)'; the synagogue rulers formally delegated a messenger with the invitation.
οἱtheNominativearticle
ἀρχισυνάγωγοιrulers of the synagogueNominativenominative subjectἀρχισυνάγωγος: 'ruler/president of the synagogue'; a lay officer responsible for worship and managing speakers; attested in inscriptions.
πρὸςtopreposition + accusative (recipient)
αὐτοὺςthemAccusativeaccusative object of πρός
λέγοντεςsayingPres Act Ptc Nom Pl Masc · λέγωparticiple of indirect discourse / manner→ descriptive present
ἌνδρεςmenVocativevocative (public address formula)ἀνήρ: 'man'; the vocative Ἄνδρες ἀδελφοί is Paul's standard opening address to Jewish audiences (v.26, 38).
ἀδελφοίbrothersVocativevocative (second element of address formula)ἀδελφός: 'brother'; signals inclusion within the Jewish community.
εἴifconditional particle (first-class condition — assumed true)
τίςanyNominativenominative subject (indefinite)
ἐστινisPres Act Indic 3 Sg · εἰμίcopulative verb (conditional protasis)→ gnomic present
ἐνamongpreposition + dative (among/within)
ὑμῖνyouDativedative of location/sphere
λόγοςwordNominativenominative subject of ἐστινλόγος: 'word, message'; λόγος παρακλήσεως is a technical term for the synagogue homily.
παρακλήσεωςof exhortationGenitivegenitive of content/qualityπαράκλησις: 'exhortation, consolation, encouragement'; the same phrase in Heb 13:22 for that letter's homiletical character.
πρὸςforpreposition + accusative (aimed at)
τὸνtheAccusativearticle
λαόνpeopleAccusativeaccusative object of πρός (the intended audience)λαός: 'people'; in Acts, often Israel as God's covenant people.
λέγετεsay itPres Act Impv 2 Pl · λέγωmain verb (apodosis — command)→ ingressive present imperativeλέγω: 'speak'; the present imperative invites ongoing address.
16

ἀναστὰς δὲ Παῦλος καὶ κατασείσας τῇ χειρὶ εἶπεν· Ἄνδρες Ἰσραηλῖται καὶ οἱ φοβούμενοι τὸν θεόν, ἀκούσατε.

So Paul stood up, and motioning with his hand, said: 'Men of Israel, and you who fear God, listen!

Narrative action → speech introductionδέPaul's rising to speak (ἀναστάς) is the standard posture for public address in antiquity. The hand gesture (κατασείσας τῇ χειρί) is the orator's attention-commanding wave, also used by Paul in 21:40. The double address ('Men of Israel and God-fearers') signals awareness of both Jewish and Gentile proselyte audiences in the synagogue.
ἀναστὰςhaving stood upAor Act Ptc Nom Sg Masc · ἀνίστημιadverbial participle (antecedent action)→ constative aoristἀνίστημι: 'stand up, rise'; the posture of a public speaker in Greco-Roman and Jewish contexts.
δέsotransitional conjunction
ΠαῦλοςPaulNominativenominative subject
καὶandcoordinating conjunction
κατασείσαςhaving motionedAor Act Ptc Nom Sg Masc · κατασείωadverbial participle (manner/coordinate)→ constative aoristκατασείω: 'wave down, motion'; used of the orator's gesture to quiet the audience; also 21:40.
τῇwith theDativearticle
χειρὶhandDativedative of instrument
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb→ constative aorist
ἌνδρεςmenVocativevocative (public address)
ἸσραηλῖταιIsraelitesVocativevocative (national/covenant designation)Ἰσραηλίτης: 'Israelite'; the covenant name for the Jewish people; Paul addresses them as inheritors of the promises.
καὶandcoordinating conjunction (second group)
οἱthoseNominativearticle (substantizing the participle φοβούμενοι)
φοβούμενοιfearingPres Mid Ptc Nom Pl Masc · φοβέομαιsubstantival participle (second address group)→ descriptive presentφοβέομαι: 'fear'; οἱ φοβούμενοι τὸν θεόν = 'God-fearers,' Gentile sympathizers who attended the synagogue but had not converted.
τὸνtheAccusativearticle
θεόνGodAccusativeaccusative object of φοβούμενοι
ἀκούσατεlistenAor Act Impv 2 Pl · ἀκούωmain verb (imperative of address)→ ingressive aorist imperativeἀκούω: 'hear'; the aorist imperative calls for attentive engagement.
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 stay in the land of Egypt, and with uplifted arm he led them out of it.

Heilsgeschichte opening (asyndeton — sermon body begins)asyndetonPaul begins, like Stephen in Acts 7, with a survey of Heilsgeschichte (salvation history). The three aorists (chose, exalted, led out) run from election to Exodus. 'With uplifted arm' (βραχίονος ὑψηλοῦ) is an Exodus idiom (Exod 6:1 LXX; Deut 4:34), anchoring the sermon in OT redemptive narrative.
theNominativearticle
θεὸςGodNominativenominative subjectθεός: identified as 'the God of this people Israel' — not a universal abstraction but the covenant God.
τοῦofGenitivearticle
λαοῦpeopleGenitivegenitive of relationshipλαός: 'people'; covenant people.
τούτουthisGenitivegenitive demonstrative (agreeing with λαοῦ)
ἸσραὴλIsraelGenitivegenitive (apposition or specification)Ἰσραήλ: the covenant name; Paul situates Jesus within Israel's story.
ἐξελέξατοchoseAor Mid Indic 3 Sg · ἐκλέγωmain verb (first historical act)→ constative aoristἐκλέγομαι: 'choose, elect'; the election of the patriarchs grounds all subsequent saving acts.
τοὺςtheAccusativearticle
πατέραςfathersAccusativeaccusative direct objectπατήρ: 'father'; the patriarchs — Abraham, Isaac, Jacob.
ἡμῶνourGenitivegenitive of relationship (Paul identifies with his audience)
καὶandcoordinating conjunction
τὸνtheAccusativearticle
λαὸνpeopleAccusativeaccusative direct object of ὕψωσεν
ὕψωσενexalted / made greatAor Act Indic 3 Sg · ὑψόωmain verb (second historical act)→ constative aoristὑψόω: 'lift up, exalt'; here of God's providential growth and elevation of Israel in Egypt despite oppression.
ἐνduringpreposition + dative (temporal circumstance)
τῇtheDativearticle
παροικίᾳsojournDativedative of time/circumstanceπαροικία: 'sojourn, dwelling as a stranger'; the Exodus term for Israel's alien status in Egypt (Gen 15:13 LXX).
ἐνinpreposition + dative (location)
γῇlandDativedative of location
Αἰγύπτουof EgyptGenitivegenitive of possessionΑἴγυπτος: Egypt; the place of bondage and of divine rescue.
καὶandcoordinating conjunction
μετὰwithpreposition + genitive (accompaniment/means)
βραχίονοςarmGenitivegenitive of instrument (with μετά)βραχίων: 'arm'; 'uplifted arm' (βραχίων ὑψηλός) is the LXX idiom for God's saving power in the Exodus (Exod 6:1; Deut 4:34).
ὑψηλοῦupliftedGenitivegenitive adjective (modifying βραχίονος)
ἐξήγαγενled outAor Act Indic 3 Sg · ἐξάγωmain verb (third historical act — Exodus)→ constative aoristἐξάγω: 'lead out'; the Exodus verb par excellence (Exod 3:10 LXX).
αὐτοὺςthemAccusativeaccusative direct object
ἐξout ofpreposition + genitive (source/separation)
αὐτῆςitGenitivegenitive of separation (Egypt, feminine antecedent)
18

καὶ ὡς τεσσαρακονταετῆ χρόνον ἐτροποφόρησεν αὐτοὺς ἐν τῇ ἐρήμῳ·

and for a period of about forty years he endured their ways in the wilderness;

Continuation of retrospect (wilderness period)καίThe textual variant here is significant: ἐτροποφόρησεν ('bore with their ways/moods') vs. ἐτροφοφόρησεν ('nourished/fed them'). The former (adopted here with NA28/SBLGNT) is the harder reading and echoes Deut 1:31 LXX; the latter softens the picture of Israel's waywardness. The forty-year period is the Sinai/wilderness generation.
καὶandcoordinating conjunction (continuing survey)
ὡςaboutadverb of approximationὡς: here approximative, 'about'; common with numbers in Acts.
τεσσαρακονταετῆforty-yearAccusativeaccusative adjective (modifying χρόνον)τεσσαρακονταετής: 'of forty years'; a compound adjective; the wilderness generation (Num 14:33–34).
χρόνονperiodAccusativeaccusative of extent of timeχρόνος: 'time, period'; the accusative marks the duration of the action.
ἐτροποφόρησενendured their waysAor Act Indic 3 Sg · τροποφορέωmain verb→ constative aoristτροποφορέω: 'bear with (someone's) ways/manner'; hapax in NT; the harder reading, supported by Sinaiticus and Vaticanus, echoes Deut 1:31 'carried/bore you as a man bears his son.'
αὐτοὺςthemAccusativeaccusative direct object
ἐνinpreposition + dative (location)
τῇtheDativearticle
ἐρήμῳwildernessDativedative of locationἔρημος: 'wilderness, desert'; the forty-year period of wandering (Num 32:13).
19

καὶ καθελὼν ἔθνη ἑπτὰ ἐν γῇ Χανάαν κατεκληρονόμησεν τὴν γῆν αὐτῶν

and after destroying seven nations in the land of Canaan, he gave them their land as an inheritance

Continuation (conquest of Canaan)καίThe Conquest is summarized in a single verse, following Deut 7:1 (seven nations). The verb κατεκληρονόμησεν ('gave as inheritance') is LXX language for the apportionment of the Promised Land (Josh 14:1–2). The rapid pace of the survey keeps the focus moving toward David.
καὶandcoordinating conjunction
καθελὼνhaving destroyedAor Act Ptc Nom Sg Masc · καθαιρέωadverbial participle (antecedent action)→ constative aoristκαθαιρέω: 'take down, destroy, overthrow'; used of nations toppled in battle.
ἔθνηnationsAccusativeaccusative direct object of καθελώνἔθνος: 'nation, people'; the seven Canaanite nations listed in Deut 7:1.
ἑπτὰsevenAccusativeaccusative numeral (modifying ἔθνη)
ἐνinpreposition + dative (location)
γῇlandDativedative of location
ΧανάανCanaanGenitivegenitive of possessionΧαναάν: Canaan; the land promised to Abraham (Gen 12:7).
κατεκληρονόμησενgave as inheritanceAor Act Indic 3 Sg · κατακληρονομέωmain verb→ constative aoristκατακληρονομέω: 'allot as an inheritance'; LXX verb for the distribution of Canaan among the tribes (Josh 14:1).
τὴνtheAccusativearticle
γῆνlandAccusativeaccusative direct object
αὐτῶνtheirGenitivegenitive of possession (the nations' land given to Israel)
20

ὡς ἔτεσιν τετρακοσίοις καὶ πεντήκοντα. Καὶ μετὰ ταῦτα ἔδωκεν κριτὰς ἕως Σαμουὴλ τοῦ προφήτου.

for about four hundred and fifty years. After that he gave them judges until Samuel the prophet.

Continuation (period of judges)ΚαίThe 450-year figure is debated: it may cover the combined period of Egypt + wilderness + settlement (cf. 1 Kgs 6:1 LXX), or the total of the judge-periods in Judges. Paul's survey is theologically paced, not chronologically precise. Samuel is the transitional figure who anoints the first two kings, making him the hinge to the Davidic line.
ὡςaboutadverb of approximation
ἔτεσινyearsDativedative of extent of timeἔτος: 'year'; dative of time within which.
τετρακοσίοιςfour hundredDativedative numeral
καὶandcoordinating conjunction
πεντήκονταfiftyDativedative numeral (continuing the count)
ΚαὶAndcoordinating conjunction (new sentence)
μετὰafterpreposition + accusative (temporal)
ταῦταthese thingsAccusativeaccusative object of μετά (temporal referent)
ἔδωκενgaveAor Act Indic 3 Sg · δίδωμιmain verb→ constative aoristδίδωμι: 'give'; God is the subject — he appointed the judges.
κριτὰςjudgesAccusativeaccusative direct objectκριτής: 'judge'; the charismatic leaders of Israel during the period of the book of Judges.
ἕωςuntilpreposition + genitive (temporal limit)ἕως: 'until, as far as (time)'; marks the terminus of the judge period.
ΣαμουὴλSamuelGenitivegenitive of limit (with ἕως)Σαμουήλ: the last judge and first writing-era prophet; the hinge figure between judges and kings.
τοῦtheGenitivearticle
προφήτουprophetGenitivegenitive (in apposition to Σαμουήλ)προφήτης: Samuel is both judge and prophet (1 Sam 3:20); his prophetic role is emphasized here as the link to the Davidic promise.
21

κἀκεῖθεν ᾐτήσαντο βασιλέα, καὶ ἔδωκεν αὐτοῖς ὁ θεὸς τὸν Σαοὺλ υἱὸν Κίς, ἄνδρα ἐκ φυλῆς Βενιαμίν, ἔτη τεσσαράκοντα·

and then they asked for a king, and God gave them Saul the son of Kish, a man from the tribe of Benjamin, for forty years.

Continuation (monarchy begins — Saul)κἀκεῖθενPaul moves quickly through Saul's forty-year reign — a figure drawn from Jewish tradition rather than explicit OT data. The mention of 'Saul son of Kish' by an audience hearing from Saul/Paul of Benjamin (Phil 3:5) creates an ironic double portrait: Israel's first Saul ultimately rejected; the second Saul (Paul) now carrying the gospel forward.
κἀκεῖθενand from thereadverb of sequence (crasis: καὶ ἐκεῖθεν)κἀκεῖθεν: crasis of καὶ ἐκεῖθεν; 'and then from that point'; narrative progression.
ᾐτήσαντοasked forAor Mid Indic 3 Pl · αἰτέωmain verb→ constative aoristαἰτέω: 'ask, request'; the middle voice here conveys self-interested requesting — they asked for themselves (1 Sam 8:5).
βασιλέαa kingAccusativeaccusative direct objectβασιλεύς: 'king'; Israel's request for a king was an ambiguous act — accepted by God but seen as a rejection (1 Sam 8:7).
καὶandcoordinating conjunction
ἔδωκενgaveAor Act Indic 3 Sg · δίδωμιmain verb→ constative aorist
αὐτοῖςthemDativedative indirect object
theNominativearticle
θεὸςGodNominativenominative subject
τὸνtheAccusativearticle
ΣαοὺλSaulAccusativeaccusative direct objectΣαούλ: the Hebrew form of the first king's name; the speaker's own Hebrew name creates an implicit irony.
υἱὸνsonAccusativeaccusative (in apposition to Σαούλ)
ΚίςKishGenitivegenitive of relationship (patronymic)Κίς: Kish, Saul's father (1 Sam 9:1).
ἄνδραa manAccusativeaccusative (third appositive to Σαούλ)
ἐκfrompreposition + genitive (origin)
φυλῆςtribeGenitivegenitive of originφυλή: 'tribe'; tribal identification was central to Jewish identity (Phil 3:5: Paul also claims Benjamin).
ΒενιαμίνBenjaminGenitivegenitive (tribe name)Βενιαμίν: Benjamin; both Saul the king and Paul the apostle are Benjaminites.
ἔτηyearsAccusativeaccusative of extent of time
τεσσαράκονταfortyAccusativeaccusative numeral (with ἔτη)τεσσαράκοντα: Josephus also gives Saul a 40-year reign (Ant. 6.378); the OT itself is less clear.
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 after removing him, he raised up David for them as king, of whom he testified: 'I have found David, the son of Jesse, a man after my own heart, who will do all my will.'

Culmination of survey → David (the pivot)καίThe replacement of Saul by David is the narrative's turning point; Paul cites a conflated OT testimony about David — drawn from Ps 89:20 LXX, 1 Sam 13:14 ('a man after my own heart'), and Isa 44:28 ('who will do all my will'). This composite citation is the hermeneutical key: Jesus is the ultimate son of David who fulfills what David only prefigured.
καὶandcoordinating conjunction
μεταστήσαςhaving removedAor Act Ptc Nom Sg Masc · μεθίστημιadverbial participle (antecedent to ἤγειρεν)→ constative aoristμεθίστημι: 'remove, transfer'; God removed Saul from kingship (1 Sam 15:23, 28).
αὐτὸνhimAccusativeaccusative direct object of μεταστήσας
ἤγειρενraised upAor Act Indic 3 Sg · ἐγείρωmain verb→ constative aoristἐγείρω: 'raise up'; used of God raising kings, prophets, and ultimately Jesus (cf. v.30 — the same verb for the resurrection).
τὸνtheAccusativearticle
ΔαυὶδDavidAccusativeaccusative direct object of ἤγειρενΔαυίδ: the key figure of the survey; Jesus' kingship is grounded in the Davidic covenant.
αὐτοῖςfor themDativedative of advantage
εἰςaspreposition + accusative (role/function — εἰς βασιλέα = 'as king')
βασιλέαkingAccusativeaccusative object of εἰς (predicative)
of whomDativerelative pronoun (dative with εἶπεν — indirect discourse introduction)
καὶalsoadverbial καί (additionally)
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (citation formula)→ constative aorist
μαρτυρήσαςhaving testifiedAor Act Ptc Nom Sg Masc · μαρτυρέωadverbial participle (manner of the saying — testified)→ constative aoristμαρτυρέω: 'testify, bear witness'; God's words about David have the character of divine testimony.
ΕὗρονI have foundAor Act Indic 1 Sg · εὑρίσκωmain verb of quotation→ constative aoristεὑρίσκω: 'find'; Ps 89:20 LXX: 'I found David my servant.'
ΔαυὶδDavidAccusativeaccusative direct object of Εὗρον
τὸνtheAccusativearticle (with patronymic genitive)
τοῦofGenitivearticle (son of Jesse — articular genitive idiom)
ἸεσσαίJesseGenitivegenitive (patronymic)Ἰεσσαί: Jesse, David's father (1 Sam 16:1).
ἄνδραa manAccusativeaccusative (apposition to Δαυίδ in the citation)
κατὰafter / according topreposition + accusative (conformity/standard)
τὴνtheAccusativearticle
καρδίανheartAccusativeaccusative standard of conformity (with κατά)καρδία: 'heart'; 'a man after my own heart' (1 Sam 13:14) is the classic Davidic description.
μουmyGenitivegenitive of possession (God's heart)
ὃςwhoNominativerelative pronoun (subject of ποιήσει)
ποιήσειwill doFut Act Indic 3 Sg · ποιέωrelative clause predicate→ predictive futureποιέω: 'do, perform'; Isa 44:28 (of Cyrus; applied typologically here to David and then to Jesus).
πάνταallAccusativeaccusative adjective (modifying θελήματα)
τὰtheAccusativearticle
θελήματάwill / desiresAccusativeaccusative direct object of ποιήσειθέλημα: 'will, purpose'; 'all my will' is total compliance with God's design.
μουmyGenitivegenitive of possession
23

τούτου ὁ θεὸς ἀπὸ τοῦ σπέρματος κατ᾽ ἐπαγγελίαν ἤγαγεν τῷ Ἰσραὴλ σωτῆρα Ἰησοῦν,

From the descendants of this man, according to promise, God has brought to Israel a Savior, Jesus,

Pivot to the gospel announcement (asyndeton — the key thesis)asyndetonThis is the sermon's thesis statement: Jesus is the Davidic Savior fulfilling the promise to the fathers. The phrase κατ᾽ ἐπαγγελίαν ('according to promise') ties Jesus' arrival to all of the preceding Heilsgeschichte. The title σωτήρ ('Savior') is rare in Paul's letters but frequent in Luke–Acts, picking up OT usage (Judg 3:9 LXX).
τούτουof this manGenitivegenitive of reference (David as antecedent)
theNominativearticle
θεὸςGodNominativenominative subject
ἀπὸfrompreposition + genitive (source/descent)
τοῦtheGenitivearticle
σπέρματοςseed / descendantsGenitivegenitive of origin (σπέρμα Δαυίδ)σπέρμα: 'seed, offspring'; the Davidic messianic promise runs through σπέρμα Δαυίδ (2 Sam 7:12; Rom 1:3).
κατ᾽according topreposition + accusative (standard/norm)
ἐπαγγελίανpromiseAccusativeaccusative of standard (with κατά)ἐπαγγελία: 'promise'; the Davidic covenant promise of 2 Sam 7 and its prophetic elaborations.
ἤγαγενbrought / ledAor Act Indic 3 Sg · ἄγωmain verb→ constative aoristἄγω: 'lead, bring'; God is the active subject bringing the Savior to Israel.
τῷtoDativearticle
ἸσραὴλIsraelDativedative of advantage (to Israel)
σωτῆραSaviorAccusativeaccusative predicate (in double accusative with ἤγαγεν — 'brought as Savior')σωτήρ: 'savior, deliverer'; the OT raised-up-deliverer motif (šôpēṭ); applied to Jesus as the definitive deliverer.
ἸησοῦνJesusAccusativeaccusative direct object (the name identifying the Savior)Ἰησοῦς: the personal name of the Savior; Greek form of Hebrew Yēšûaʿ, 'the LORD saves.'
24

προκηρύξαντος Ἰωάννου πρὸ προσώπου τῆς εἰσόδου αὐτοῦ βάπτισμα μετανοίας παντὶ τῷ λαῷ Ἰσραήλ.

before his coming, John having proclaimed beforehand a baptism of repentance to all the people of Israel.

Elaboration — John's role as forerunner (genitive absolute)asyndetonThe genitive absolute (προκηρύξαντος Ἰωάννου) is a parenthetical explanation of Jesus' coming. Paul does not linger on John but establishes his forerunner role (πρὸ προσώπου = 'before the face of'), echoing Mal 3:1 and Luke's own earlier narrative (Luke 1–3), ensuring the synagogue audience understands John as the prophetic herald, not a rival.
προκηρύξαντοςhaving proclaimed beforehandAor Act Ptc Gen Sg Masc · προκηρύσσωgenitive absolute (temporal — before Jesus' arrival)→ constative aoristπροκηρύσσω: 'proclaim beforehand'; the prefix προ- is significant — John's ministry is antecedent and preparatory.
ἸωάννουJohnGenitivegenitive absolute subjectἸωάννης: John the Baptist; introduced here without further identification, presupposing the audience's knowledge.
πρὸbeforepreposition + genitive (temporal precedence)
προσώπουfaceGenitivegenitive (Semitic idiom: πρὸ προσώπου = 'before the face of')πρόσωπον: 'face'; πρὸ προσώπου = Hebrew lipnê, 'before'; echoes the Malachi forerunner oracle.
τῆςtheGenitivearticle
εἰσόδουcoming / entranceGenitivegenitive of time (before Jesus' arrival)εἴσοδος: 'entrance, coming'; Jesus' public ministry is described as an 'entrance.'
αὐτοῦhisGenitivegenitive of possession (Jesus' coming)
βάπτισμαbaptismAccusativeaccusative direct object of προκηρύξαντοςβάπτισμα: 'baptism'; John's distinctive rite of repentance-immersion.
μετανοίαςof repentanceGenitivegenitive of content / qualityμετάνοια: 'repentance, change of mind'; the inward disposition that John's baptism expressed and demanded.
παντὶto allDativedative of indirect object (universal offer)πᾶς: 'all'; the universal scope of John's call.
τῷtheDativearticle
λαῷpeopleDativedative of indirect object
Ἰσραήλof IsraelGenitivegenitive (specifying the people)
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 finishing his course, he kept saying, 'What do you suppose I am? I am not he. But behold, one is coming after me, the sandal of whose feet I am not worthy to untie.'

Elaboration on John's disclaimerδέJohn's self-disclaimer (οὐκ εἰμὶ ἐγώ) mirrors the Fourth Gospel (John 1:20) and situates the Baptist firmly in a subordinate, preparatory role. The sandal metaphor (τὸ ὑπόδημα λῦσαι) occurs in all four Gospels and here in Acts; the 'course' metaphor (δρόμος) recurs in Paul's own self-description in 20:24 and 2 Tim 4:7.
ὡςas / whentemporal conjunction
δέnowtransitional conjunction
ἐπλήρουwas completingImperf Act Indic 3 Sg · πληρόωmain verb (temporal clause)→ progressive imperfect (ongoing toward completion)πληρόω: 'fill, complete, fulfill'; 'completing his course' — a race metaphor.
ἸωάννηςJohnNominativenominative subject
τὸνtheAccusativearticle
δρόμονcourse / raceAccusativeaccusative direct object of ἐπλήρουδρόμος: 'course, race'; athletic metaphor for one's God-given calling; Paul uses it of his own ministry (20:24; 2 Tim 4:7).
ἔλεγενhe kept sayingImperf Act Indic 3 Sg · λέγωmain verb (John's habitual disclaimer)→ iterative/customary imperfectλέγω: the imperfect marks repeated utterance.
ΤίwhatAccusativeaccusative predicate in the question (τί εἶναι = 'what to be')
ἐμὲmeAccusativeaccusative subject of infinitive (indirect discourse)
ὑπονοεῖτεdo you supposePres Act Indic 2 Pl · ὑπονοέωmain verb of the question→ gnomic presentὑπονοέω: 'suppose, suspect, conjecture'; a mild verb for what people were (perhaps wrongly) imagining.
εἶναιto bePres Act Inf · εἰμίinfinitive of indirect discourse (object of ὑπονοεῖτε)→ gnomic present
οὐκnotnegative particle
εἰμὶI amPres Act Indic 1 Sg · εἰμίmain verb (emphatic denial)→ gnomic present
ἐγώINominativeemphatic pronoun (subject of εἰμί)
ἀλλ᾽butstrong adversative conjunction
ἰδοὺbeholdattention marker (announces the Coming One)
ἔρχεταιis comingPres Mid Indic 3 Sg · ἔρχομαιmain verb (futuristic present)→ futuristic present (imminent arrival)ἔρχομαι: 'come'; the present tense expresses prophetic immediacy.
μετ᾽afterpreposition + accusative (temporal sequence)
ἐμὲmeAccusativeaccusative object of μετά
οὗof whomGenitiverelative pronoun (genitive of possession — whose sandal)
οὐκnotnegative particle
εἰμὶI amPres Act Indic 1 Sg · εἰμίcopulative verb→ gnomic present
ἄξιοςworthyNominativepredicate adjectiveἄξιος: 'worthy, deserving'; the sandal metaphor expresses total subordination — even the lowliest slave task is too dignified for John vis-à-vis Jesus.
τὸtheAccusativearticle
ὑπόδημαsandalAccusativeaccusative direct object of λῦσαιὑπόδημα: 'sandal'; removing a master's sandal was a slave's duty; the Rabbis said a disciple should not do this for his teacher.
τῶνof theGenitivearticle
ποδῶνfeetGenitivegenitive of possession (whose feet)
λῦσαιto untieAor Act Inf · λύωepexegetic infinitive (explaining ἄξιος)→ constative aoristλύω: 'loose, untie'; the sandal-loosing metaphor appears in all four Gospels and Acts.
26

Ἄνδρες ἀδελφοί, υἱοὶ γένους Ἀβραὰμ καὶ οἱ ἐν ὑμῖν φοβούμενοι τὸν θεόν, ἡμῖν ὁ λόγος τῆς σωτηρίας ταύτης ἐξαπεστάλη.

Brothers, sons of Abraham's family, and those among you who fear God, to us the word of this salvation has been sent.

Direct address → application of the survey (asyndeton)asyndetonA second direct address (cf. v.16) marks the transition from historical survey to personal application. The emphatic ἡμῖν ('to us') at the front of the clause claims the gospel not for a distant audience but for these very hearers. The passive ἐξαπεστάλη ('was sent out') keeps God as the agent.
ἌνδρεςmenVocativevocative (public address — second instance)
ἀδελφοίbrothersVocativevocative
υἱοὶsonsVocativevocative (third characterization)υἱός: 'son'; 'sons of Abraham's race' invokes the covenantal privilege and responsibility of the audience.
γένουςof race / familyGenitivegenitive of relationshipγένος: 'race, family, offspring'; emphasizes biological and covenantal descent from Abraham.
ἈβραὰμAbrahamGenitivegenitive of possession (Abraham's family)
καὶandcoordinating conjunction (second group)
οἱthoseNominativearticle (substantizing participle)
ἐνamongpreposition + dative (location/sphere)
ὑμῖνyouDativedative of location
φοβούμενοιfearingPres Mid Ptc Nom Pl Masc · φοβέομαιsubstantival participle (God-fearers)→ descriptive present
τὸνtheAccusativearticle
θεόνGodAccusativeaccusative object of φοβούμενοι
ἡμῖνto usDativedative of advantage (emphatic — fronted)
theNominativearticle
λόγοςwordNominativenominative subject
τῆςofGenitivearticle
σωτηρίαςsalvationGenitivegenitive of content/qualityσωτηρία: 'salvation, deliverance'; the goal of the entire Heilsgeschichte survey.
ταύτηςthisGenitivegenitive demonstrative (the specific salvation just narrated)
ἐξαπεστάληwas sent outAor Pass Indic 3 Sg · ἐξαποστέλλωmain verb→ constative aoristἐξαποστέλλω: 'send out fully'; intensive compound; the divine passive credits God with sending the gospel word.
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 who live in Jerusalem and their rulers, because they did not know him and did not understand the voices of the prophets that are read every Sabbath, fulfilled them by condemning him.

Explanatory (the irony of rejection fulfilling prophecy)γάρThis is Luke's great irony: the Jerusalem leaders' ignorance of the prophets they heard every Sabbath was precisely the mechanism by which the prophecies were fulfilled. Two aorist participles (ἀγνοήσαντες, κρίναντες) govern the main verb ἐπλήρωσαν ('fulfilled'). The double ἀγνοήσαντες ('not knowing') covers both Jesus himself and the prophetic Scriptures about him.
οἱthoseNominativearticle (substantizing participle)
γάρforexplanatory conjunction
κατοικοῦντεςdwellingPres Act Ptc Nom Pl Masc · κατοικέωsubstantival participle (subject)→ descriptive presentκατοικέω: 'dwell, reside'; the permanent Jerusalem residents as opposed to diaspora Jews.
ἐνinpreposition + dative (location)
ἸερουσαλὴμJerusalemDativedative of location
καὶandcoordinating conjunction
οἱtheNominativearticle
ἄρχοντεςrulersNominativenominative subject (coordinate)ἄρχων: 'ruler, leader'; the Sanhedrin and priestly leadership who engineered the trial.
αὐτῶνtheirGenitivegenitive of possession
τοῦτονthis oneAccusativeaccusative direct object of ἀγνοήσαντες (and κρίναντες)
ἀγνοήσαντεςnot recognizingAor Act Ptc Nom Pl Masc · ἀγνοέωadverbial participle (causal)→ constative aoristἀγνοέω: 'not know, be ignorant of'; the same verb Paul uses in 1 Tim 1:13 of his own pre-conversion state.
καὶandcoordinating conjunction
τὰςtheAccusativearticle
φωνὰςvoicesAccusativeaccusative direct object of κρίναντεςφωνή: 'voice'; here the words/oracles of the prophets as spoken/read aloud.
τῶνof theGenitivearticle
προφητῶνprophetsGenitivegenitive of source
τὰςtheAccusativearticle (with participle ἀναγινωσκομένας)
κατὰeverypreposition + accusative (distributive — every Sabbath)
πᾶνeveryAccusativeaccusative adjective (distributive)
σάββατονSabbathAccusativeaccusative object of κατά (distributive)
ἀναγινωσκομέναςbeing readPres Pass Ptc Acc Pl Fem · ἀναγινώσκωattributive participle (modifying τὰς φωνάς)→ progressive present (regular practice)ἀναγινώσκω: 'read aloud'; the lectionary readings every Sabbath.
κρίναντεςhaving judged / condemnedAor Act Ptc Nom Pl Masc · κρίνωadverbial participle (means by which prophecies were fulfilled)→ constative aoristκρίνω: 'judge, condemn'; the same word is used for judicial condemnation.
ἐπλήρωσανfulfilledAor Act Indic 3 Pl · πληρόωmain verb→ constative aoristπληρόω: 'fulfill, fill up'; Luke's key fulfillment verb; the act of rejection itself accomplished the prophetic plan.
28

καὶ μηδεμίαν αἰτίαν θανάτου εὑρόντες ᾐτήσαντο Πιλᾶτον ἀναιρεθῆναι αὐτόν.

And though they found no ground for a death sentence, they asked Pilate to have him executed.

Elaboration (the legal injustice of the condemnation)καίThe concessive force of μηδεμίαν αἰτίαν θανάτου εὑρόντες ('having found no cause for death') echoes Pilate's repeated declarations of innocence in the Gospel (Luke 23:4, 14, 22). The narrative stress on groundlessness prepares the way for the resurrection: if the death was unjust, the vindication (resurrection) is all the more certain.
καὶandcoordinating conjunction
μηδεμίανnoAccusativeaccusative adjective (negated — modifying αἰτίαν)μηδείς: 'no one, none'; here the feminine form modifying αἰτία.
αἰτίανcause / chargeAccusativeaccusative direct object of εὑρόντεςαἰτία: 'cause, reason, charge'; the legal term for a capital accusation.
θανάτουof deathGenitivegenitive of quality (a death-worthy charge)θάνατος: 'death'; the charge that merits capital punishment.
εὑρόντεςhaving foundAor Act Ptc Nom Pl Masc · εὑρίσκωadverbial participle (concessive)→ constative aorist
ᾐτήσαντοthey askedAor Mid Indic 3 Pl · αἰτέωmain verb→ constative aoristαἰτέω: 'request'; middle — requested for their own purposes.
ΠιλᾶτονPilateAccusativeaccusative direct object of ᾐτήσαντοΠιλᾶτος: Pontius Pilate, Roman prefect of Judea; his name corroborates the historical grounding of the passion.
ἀναιρεθῆναιto be executedAor Pass Inf · ἀναιρέωinfinitive of content (object of ᾐτήσαντο — what they requested)→ constative aoristἀναιρέω: 'take up, kill, execute'; Luke's term for killing (cf. 2:23; 7:28).
αὐτόνhimAccusativeaccusative subject of infinitive
29

ὡς δὲ ἐτέλεσαν πάντα τὰ περὶ αὐτοῦ γεγραμμένα, καθελόντες ἀπὸ τοῦ ξύλου ἔθηκαν εἰς μνημεῖον.

And when they had fulfilled all that had been written about him, they took him down from the tree and laid him in a tomb.

Fulfillment statement — passion and burialδέThe generic 'they' of the burial is ambiguous — in the Gospels it is Joseph of Arimathea; Paul summarizes rapidly. ξύλον ('wood/tree') for the cross is the distinctive early Christian term drawn from Deut 21:23 (also used by Paul in Gal 3:13 and Acts 5:30), signifying the curse-bearing significance of the crucifixion.
ὡςwhentemporal conjunction
δέnowtransitional conjunction
ἐτέλεσανthey completedAor Act Indic 3 Pl · τελέωmain verb (temporal protasis)→ constative aoristτελέω: 'complete, finish, fulfill'; the ironic subject is 'they' — the opponents accomplished the very plan of God.
πάνταallAccusativeaccusative adjective (modifying τὰ γεγραμμένα)
τὰthe thingsAccusativearticle (substantizing participle)
περὶaboutpreposition + genitive (reference)
αὐτοῦhimGenitivegenitive of reference
γεγραμμέναwrittenPerf Pass Ptc Acc Pl Neut · γράφωsubstantival participle (object of ἐτέλεσαν)→ intensive perfect (the standing written record)γράφω: 'write'; the perfect emphasizes the permanent, authoritative written record.
καθελόντεςhaving taken downAor Act Ptc Nom Pl Masc · καθαιρέωadverbial participle (antecedent action — descent from cross)→ constative aoristκαθαιρέω: 'take down'; the same verb as v.19 for 'destroying' nations — an ironic echo.
ἀπὸfrompreposition + genitive (separation)
τοῦtheGenitivearticle
ξύλουtree / wood / crossGenitivegenitive of separationξύλον: 'wood, tree'; the cross as ξύλον invokes Deut 21:23 LXX ('cursed is everyone who hangs on a tree'), read as Christological in Paul (Gal 3:13).
ἔθηκανthey laidAor Act Indic 3 Pl · τίθημιmain verb (apodosis)→ constative aoristτίθημι: 'place, lay'; the burial is stated briefly — not who, only the fact.
εἰςinpreposition + accusative (goal/location)
μνημεῖονa tombAccusativeaccusative of goalμνημεῖον: 'tomb, memorial'; from μνάομαι ('remember') — the tomb is the place that remembers.
30

ὁ δὲ θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν·

But God raised him from the dead;

Strong adversative reversal — resurrection announcementδέThis short, stark sentence is the center of the entire sermon. The adversative δέ ('but') signals the divine reversal of human condemnation. The verb ἤγειρεν ('raised') is the same as v.22 ('God raised David') — the linguistic connection is deliberate: David's raising (appointment as king) is the type; Jesus' raising (from the dead) is the antitype, and the greater fulfillment.
theNominativearticle
δέbutstrong adversative conjunction
θεὸςGodNominativenominative subject (emphatic contrast to 'they')
ἤγειρενraisedAor Act Indic 3 Sg · ἐγείρωmain verb→ constative aoristἐγείρω: 'raise'; the resurrection verb par excellence in Paul (Rom 4:24; 8:11; 10:9); echoes v.22 where God 'raised up' David.
αὐτὸνhimAccusativeaccusative direct object
ἐκfrompreposition + genitive (separation — out of death)
νεκρῶνthe deadGenitivegenitive of separation (from among the dead)νεκρός: 'dead'; ἐκ νεκρῶν = 'from among the dead' — emergence from death's domain.
31

ὃς ὤφθη ἐπὶ ἡμέρας πλείους τοῖς συναναβᾶσιν αὐτῷ ἀπὸ τῆς Γαλιλαίας εἰς Ἰερουσαλήμ, οἵτινες νῦν εἰσιν μάρτυρες αὐτοῦ πρὸς τὸν λαόν.

and he appeared for many days to those who had come up with him from Galilee to Jerusalem, who are now his witnesses to the people.

Evidentiary elaboration (resurrection appearances)ὅςThe relative clause grounds the resurrection in eyewitness testimony. ὤφθη ('he was seen/appeared') is the technical LXX term for divine appearances (Gen 12:7; 17:1) and the early kerygmatic formula (1 Cor 15:5–8). The witnesses are the Galilean disciples — Paul situates himself outside the Twelve but will claim his own witness (vv.32–33) as a continuation of theirs.
ὃςwhoNominativerelative pronoun (subject — antecedent: Jesus raised)
ὤφθηappeared / was seenAor Pass Indic 3 Sg · ὁράωmain verb of relative clause→ constative aoristὁράω: passive ὤφθη is the standard Septuagintal verb for divine appearances and the NT resurrection-appearance formula.
ἐπὶforpreposition + accusative (extent of time)
ἡμέραςdaysAccusativeaccusative of extent of time
πλείουςmany / moreAccusativeaccusative adjective (modifying ἡμέρας)πλείων: comparative of πολύς; 'many days' — Acts 1:3 specifies forty days.
τοῖςthoseDativearticle (substantizing the participial phrase)
συναναβᾶσινwho had come up togetherAor Act Ptc Dat Pl Masc · συναναβαίνωsubstantival participle (dative indirect object of ὤφθη)→ constative aoristσυναναβαίνω: 'go up together with'; the Galilean pilgrims who accompanied Jesus to Jerusalem.
αὐτῷwith himDativedative of association (with σύν- prefix of participle)
ἀπὸfrompreposition + genitive (origin)
τῆςtheGenitivearticle
ΓαλιλαίαςGalileeGenitivegenitive of originΓαλιλαία: the disciples' home region; their journey to Jerusalem with Jesus is the background of the Gospels.
εἰςtopreposition + accusative (goal)
ἸερουσαλήμJerusalemAccusativeaccusative of goal
οἵτινεςwhoNominativerelative pronoun (qualitative — those who are now witnesses)ὅστις: qualitative relative — 'who by nature are / those who indeed are.'
νῦνnowtemporal adverb
εἰσινarePres Act Indic 3 Pl · εἰμίcopulative verb→ gnomic present (ongoing status)
μάρτυρεςwitnessesNominativepredicate nominativeμάρτυς: 'witness'; the key Lukan category — witness to the resurrection is the qualification of the apostles (Acts 1:22).
αὐτοῦof himGenitiveobjective genitive (witnesses about/to him)
πρὸςtopreposition + accusative (directed to)
τὸνtheAccusativearticle
λαόνpeopleAccusativeaccusative object of πρός (the audience of testimony)
32

καὶ ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν γενομένην,

And we bring you good news — the promise made to the fathers,

Personal application — 'we' announce itκαίPaul shifts to the first person plural 'we' (ἡμεῖς), identifying himself and Barnabas as the present heralds. The verb εὐαγγελιζόμεθα is Paul's signature word; here it takes a double accusative (ὑμᾶς + τὴν ἐπαγγελίαν) — 'we gospel you the promise.' The Pauline mission is the living continuation of the prophetic-apostolic chain.
καὶandcoordinating conjunction
ἡμεῖςweNominativeemphatic nominative subject (Paul and Barnabas)
ὑμᾶςyouAccusativeaccusative direct object (person evangelized)
εὐαγγελιζόμεθαwe bring good newsPres Mid Indic 1 Pl · εὐαγγελίζωmain verb→ progressive/descriptive presentεὐαγγελίζω: 'proclaim good news'; Paul's central missionary verb; here in the middle voice.
τὴνtheAccusativearticle
πρὸςtopreposition + accusative (indirect object of promise)
τοὺςtheAccusativearticle
πατέραςfathersAccusativeaccusative object of πρός (recipients of the original promise)
ἐπαγγελίανpromiseAccusativeaccusative second object of εὐαγγελιζόμεθα (the content)ἐπαγγελία: 'promise'; the Davidic/Abrahamic promise that the entire survey has been unfolding.
γενομένηνmade / givenAor Mid Ptc Acc Sg Fem · γίνομαιattributive participle (modifying ἐπαγγελίαν)→ constative aoristγίνομαι: 'come to be, happen'; here 'the promise that came about/was made.'
33

ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν τοῖς τέκνοις αὐτῶν ἡμῖν ἀναστήσας Ἰησοῦν, ὡς καὶ ἐν τῷ ψαλμῷ γέγραπται τῷ δευτέρῳ· υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε.

that God has fulfilled this promise to us their children by raising Jesus, as it is also written in the second Psalm: 'You are my Son; today I have begotten you.'

Content of the promise (ὅτι clause) + proof from Psalm 2ὅτιὅτι introduces the content of what Paul is proclaiming. The perfect ἐκπεπλήρωκεν ('has fulfilled') is important: the promise is now in a state of fulfillment. The citation of Ps 2:7 is significant for Christology: Luke applies the 'begetting' to the resurrection, not the incarnation — the resurrection is the public declaration and enthronement of the Son (cf. Rom 1:4).
ὅτιthatconjunction (ὅτι recitativum — content of the promise)
ταύτηνthisAccusativeaccusative direct object (anticipates the content — the promise)
theNominativearticle
θεὸςGodNominativenominative subject
ἐκπεπλήρωκενhas fulfilledPerf Act Indic 3 Sg · ἐκπληρόωmain verb→ intensive perfect (completed-and-standing fulfillment)ἐκπληρόω: 'fill out completely, fulfill'; only here in NT; the intensive compound stresses complete fulfillment.
τοῖςfor theDativearticle
τέκνοιςchildrenDativedative of advantage (fulfilled for the descendants)τέκνον: 'child'; those who inherit the promise made to the fathers.
αὐτῶνtheirGenitivegenitive of relationship
ἡμῖνusDativedative (in apposition to τέκνοις αὐτῶν — we are those children)
ἀναστήσαςhaving raised upAor Act Ptc Nom Sg Masc · ἀνίστημιadverbial participle (means of fulfillment)→ constative aoristἀνίστημι: 'raise up'; used both for raising someone to a position (cf. v.22) and for resurrection; both senses may be active here.
ἸησοῦνJesusAccusativeaccusative direct object of ἀναστήσας
ὡςascomparative/citation conjunction
καὶalsoadverbial καί (moreover, additionally)
ἐνinpreposition + dative (locus of citation)
τῷtheDativearticle
ψαλμῷPsalmDativedative of location (in the Psalm)ψαλμός: 'psalm'; the Psalms are Scripture, bearing the same prophetic authority as the Prophets.
γέγραπταιit is writtenPerf Pass Indic 3 Sg · γράφωcitation formula verb→ intensive perfect (standing written record)γράφω: 'write'; the standard citation formula with its permanent force.
τῷtheDativearticle
δευτέρῳsecondDativedative adjective (specifying which Psalm)δεύτερος: 'second'; Psalm 2 was the 'second Psalm' in the ancient enumeration (some MSS read 'first').
υἱόςSonNominativepredicate nominative (Ps 2:7 — divine address to the anointed)υἱός: 'son'; in Ps 2 the royal son; in Paul's application the risen Lord.
μουmyGenitivegenitive of relationship
εἶyou arePres Act Indic 2 Sg · εἰμίcopulative verb (citation)→ gnomic present
σύyouNominativeemphatic subject pronoun
ἐγὼINominativeemphatic subject pronoun (God speaking)
σήμερονtodaytemporal adverb (the day of enthronement/resurrection)σήμερον: 'today'; 'today I have begotten you' — Paul applies this to the resurrection as the day of messianic enthronement.
γεγέννηκάI have begottenPerf Act Indic 1 Sg · γεννάωmain verb (citation)→ intensive perfect (accomplished declaration)γεννάω: 'beget, father'; in the context of Ps 2, the royal installation formula; Paul reads it through the lens of resurrection-enthronement.
σεyouAccusativeaccusative direct object of γεγέννηκα
34

ὅτι δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν μηκέτι μέλλοντα ὑποστρέφειν εἰς διαφθοράν, οὕτως εἴρηκεν ὅτι δώσω ὑμῖν τὰ ὅσια Δαυὶδ τὰ πιστά.

And as for the fact that he raised him from the dead, no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.'

Second proof text (Isa 55:3 — the incorruptibility of the resurrection)δέThe argument moves from the resurrection as enthronement (Ps 2:7) to the resurrection as freedom from corruption. The citation from Isa 55:3 LXX (τὰ ὅσια Δαυὶδ τὰ πιστά, 'the holy and sure blessings of David') is treated typologically: what God promised to give to David he has now given in Christ, including the inexhaustible, incorruptible life.
ὅτιthat / as forconjunction (introducing the point to be proved)
δέnowtransitional/additive conjunction
ἀνέστησενhe raisedAor Act Indic 3 Sg · ἀνίστημιmain verb (ὅτι clause)→ constative aorist
αὐτὸνhimAccusativeaccusative direct object
ἐκfrompreposition + genitive (separation)
νεκρῶνthe deadGenitivegenitive of separation
μηκέτιno longernegative temporal adverbμηκέτι: 'no more, no longer'; the risen life admits no return.
μέλλονταabout toPres Act Ptc Acc Sg Masc · μέλλωadjectival participle (modifying αὐτόν — circumstantial)→ descriptive presentμέλλω: 'be about to, be going to'; with the following infinitive it negates any impending return to corruption.
ὑποστρέφεινto returnPres Act Inf · ὑποστρέφωcomplementary infinitive (with μέλλοντα)→ progressive presentὑποστρέφω: 'return'; the risen Jesus will not 'return' to the corruption of death.
εἰςtopreposition + accusative (goal of the negated return)
διαφθοράνcorruption / decayAccusativeaccusative of goalδιαφθορά: 'corruption, decay'; the biological dissolution of the body; the key term from Ps 16:10 (vv.35–37).
οὕτωςthusadverb (formula introducing citation)
εἴρηκενhe has saidPerf Act Indic 3 Sg · λέγωcitation formula verb→ intensive perfect (God's word stands)λέγω: the perfect εἴρηκεν ('has said') gives the citation the force of a permanent divine declaration.
ὅτιthatὅτι recitativum (introducing the quotation)
δώσωI will giveFut Act Indic 1 Sg · δίδωμιmain verb of the citation→ predictive futureδίδωμι: 'give'; God's commitment to give the Davidic blessings is a promise now fulfilled in Christ.
ὑμῖνyouDativedative of advantage
τὰtheAccusativearticle
ὅσιαholy blessingsAccusativeaccusative direct objectὅσιος: 'holy, consecrated'; τὰ ὅσια Δαυίδ is a technical phrase from Isa 55:3 LXX — the covenant mercies promised to David.
Δαυὶδof DavidGenitivegenitive of possession
τὰtheAccusativearticle
πιστάsure / faithfulAccusativeaccusative adjective (modifying ὅσια)πιστός: 'faithful, reliable, sure'; 'the sure mercies of David' (cf. Isa 55:3 LXX) are guaranteed by divine faithfulness.
35

διότι καὶ ἐν ἑτέρῳ λέγει· Οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν.

Therefore he also says in another Psalm: 'You will not let your Holy One see corruption.'

Confirmatory proof (Ps 16:10)διότιThe third OT citation (Ps 16:10 LXX = Ps 15:10) is key. διότι introduces the ground for the promise of incorruption. The same verse was central to Peter's Pentecost sermon (Acts 2:27). Paul will argue in vv.36–37 that this could not refer to David himself (who did see corruption), so it must point to the one whom God raised before corruption could set in.
διότιthereforecausal/inferential conjunctionδιότι: 'because, therefore'; introduces a supporting reason for the claim.
καὶalsoadverbial καί (additionally)
ἐνinpreposition + dative (in another Psalm)
ἑτέρῳanotherDativedative (in another [place/Psalm])ἕτερος: 'another of a different kind'; 'in another [psalm]' — Ps 15/16.
λέγειhe saysPres Act Indic 3 Sg · λέγωcitation formula verb→ gnomic present (Scripture speaks in the present)
Οὐnotnegative particle
δώσειςyou will give / allowFut Act Indic 2 Sg · δίδωμιmain verb of the citation→ predictive futureδίδωμι: 'give, allow'; 'you will not give/allow your Holy One to see corruption.'
τὸνtheAccusativearticle
ὅσιόνHoly OneAccusativeaccusative direct object of δώσεις (double-accusative with infinitive)ὅσιος: 'holy, devout'; in the LXX (Ps 15:10) 'your faithful one'; Paul reads it as a messianic title for Jesus.
σουyourGenitivegenitive of possession
ἰδεῖνto see / experienceAor Act Inf · ὁράωinfinitive (double-accusative complement — 'allow to see')→ constative aoristὁράω: 'see'; ἰδεῖν διαφθοράν = 'to experience decay.'
διαφθοράνcorruption / decayAccusativeaccusative direct object of ἰδεῖνδιαφθορά: 'corruption'; the physical dissolution of death; the key term in the argument that follows.
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 purpose of God in his own generation, fell asleep and was laid with his fathers and did see corruption;

Negative proof — David cannot be the referent of Ps 16:10γάρPaul uses the same argument as Peter at Pentecost (Acts 2:29–31). The three verbs — ἐκοιμήθη (fell asleep), προσετέθη (was gathered to his fathers), εἶδεν διαφθοράν (saw corruption) — prove David did experience bodily decay. The Psalm must therefore speak of another. ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ acknowledges David's genuine divine service while subordinating it to God's larger plan.
ΔαυὶδDavidNominativenominative subject (emphatic — the subject of the comparison)
μὲνparticle (μέν in contrast to ὅν of v.37 — David vs. the one raised)μέν: anticipates a contrast (μέν … δέ structure).
γάρforexplanatory conjunction
ἰδίᾳhis ownDativedative adjective (modifying γενεᾷ)ἴδιος: 'own, one's own'; David served God within the confines of his own generation.
γενεᾷgenerationDativedative of time/sphere (during his own generation)γενεά: 'generation'; David's service was historically bounded.
ὑπηρετήσαςhaving servedAor Act Ptc Nom Sg Masc · ὑπηρετέωadverbial participle (manner/means — how David lived)→ constative aoristὑπηρετέω: 'serve, be an assistant'; related to ὑπηρέτης (v.5 of John Mark); David rendered service to God's will.
τῇtheDativearticle
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of possession
βουλῇpurpose / willDativedative direct object of ὑπηρετήσαςβουλή: 'plan, counsel, purpose'; God's sovereign will that includes but transcends David.
ἐκοιμήθηfell asleepAor Pass Indic 3 Sg · κοιμάωmain verb (first)→ constative aoristκοιμάω: 'sleep'; the euphemism for death, standard in the NT and LXX; contrast with resurrection.
καὶandcoordinating conjunction
προσετέθηwas added / gatheredAor Pass Indic 3 Sg · προστίθημιmain verb (second)→ constative aoristπροστίθημι: 'add, attach'; 'gathered to his fathers' is LXX idiom for death and burial (Gen 25:8; 35:29).
πρὸςtopreposition + accusative (direction — gathered to)
τοὺςtheAccusativearticle
πατέραςfathersAccusativeaccusative object of πρός
αὐτοῦhisGenitivegenitive of possession
καὶandcoordinating conjunction
εἶδενhe saw / experiencedAor Act Indic 3 Sg · ὁράωmain verb (third — climactic)→ constative aoristὁράω: 'see, experience'; εἶδεν διαφθοράν = David did experience bodily decay, unlike Jesus.
διαφθοράνcorruptionAccusativeaccusative direct object
37

ὃν δὲ ὁ θεὸς ἤγειρεν, οὐκ εἶδεν διαφθοράν.

but he whom God raised did not see corruption.

Contrast (Jesus vs. David — the crux of the argument)δέThe μέν (v.36) … δέ contrast is now complete. The argument is tight: the Psalm says 'you will not let your Holy One see corruption'; David did see corruption; therefore the Psalm points to Jesus, whom God raised without corruption. This is precisely the argument of Acts 2:29–32, deployed by Paul with equal logical force.
ὃνwhomAccusativerelative pronoun (accusative — fronted for emphasis)
δέbutadversative conjunction (μέν … δέ contrast completed)
theNominativearticle
θεὸςGodNominativenominative subject
ἤγειρενraisedAor Act Indic 3 Sg · ἐγείρωrelative clause predicate→ constative aorist
οὐκnotnegative particle
εἶδενdid seeAor Act Indic 3 Sg · ὁράωmain verb (apodosis of the relative clause)→ constative aorist
διαφθοράνcorruptionAccusativeaccusative direct object
38

γνωστὸν οὖν ἔστω ὑμῖν, ἄνδρες ἀδελφοί, ὅτι διὰ τούτου ὑμῖν ἄφεσις ἁμαρτιῶν καταγγέλλεται,

Let it be known to you therefore, brothers, that through this man forgiveness of sins is proclaimed to you,

Inferential application of the argumentοὖνοὖν ('therefore') draws the practical conclusion from the entire theological argument. The third direct address (ἄνδρες ἀδελφοί) marks the transition from argument to appeal. διὰ τούτου ('through this one') is emphatic — forgiveness is mediated exclusively through the risen Jesus. ἄφεσις ἁμαρτιῶν ('forgiveness of sins') is the gospel offer in its simplest form.
γνωστὸνknownNominativepredicate adjective (with ἔστω)γνωστός: 'known, knowable'; γνωστὸν ἔστω is an announcement formula ('let it be known').
οὖνthereforeinferential conjunction
ἔστωlet it bePres Act Impv 3 Sg · εἰμίmain verb (imperative of announcement)→ ingressive present imperativeεἰμί: the third-person imperative 'let it be' makes this a formal announcement.
ὑμῖνto youDativedative of advantage (the recipients of the knowledge)
ἄνδρεςmenVocativevocative
ἀδελφοίbrothersVocativevocative (third address in the sermon)
ὅτιthatὅτι recitativum (content of the announcement)
διὰthroughpreposition + genitive (mediation/agency)
τούτουthis oneGenitivegenitive of agent/means (Jesus as mediator of forgiveness)
ὑμῖνto youDativedative of advantage
ἄφεσιςforgivenessNominativenominative subject of καταγγέλλεταιἄφεσις: 'release, forgiveness'; from ἀφίημι ('let go'); the cancellation of the debt of sin.
ἁμαρτιῶνof sinsGenitivegenitive of object (what is forgiven)ἁμαρτία: 'sin, missing the mark'; the standard NT term for moral transgression.
καταγγέλλεταιis proclaimedPres Pass Indic 3 Sg · καταγγέλλωmain verb→ gnomic/descriptive presentκαταγγέλλω: 'proclaim'; Paul's missionary proclamation verb (v.5); the divine passive credits God as the proclamation's ultimate source.
39

καὶ ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε ἐν νόμῳ Μωϋσέως δικαιωθῆναι, ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται.

and from all things from which you were not able to be justified through the law of Moses, through him everyone who believes is justified.

Extension of the offer — justification beyond MosesκαίThis is Paul's most explicitly Pauline theological statement in Acts: justification (δικαιοῦται) by faith (ὁ πιστεύων) in contrast to the law of Moses. The construction 'from all things from which the law could not justify' implies that the Law could justify some things (the ritual/civil provisions) but not the fundamental guilt before God; Christ provides what the Law cannot.
καὶandcoordinating conjunction
ἀπὸfrompreposition + genitive (separation — from all things)
πάντωνall thingsGenitivegenitive with ἀπό (the totality from which liberation comes)
ὧνof whichGenitiverelative pronoun (genitive, attracted to antecedent πάντων)
οὐκnotnegative particle
ἠδυνήθητεyou were ableAor Pass Indic 2 Pl · δύναμαιmain verb of relative clause→ constative aoristδύναμαι: 'be able'; the aorist states the historical impossibility — the Law never managed to bring justification in these areas.
ἐνby / throughpreposition + dative (instrumental — by the Law)
νόμῳLawDativedative of instrumentνόμος: 'law'; the Mosaic Torah as a system of approaching God.
Μωϋσέωςof MosesGenitivegenitive of authorship/sourceΜωϋσῆς: Moses; the Law is identified by its great mediator.
δικαιωθῆναιto be justifiedAor Pass Inf · δικαιόωcomplementary infinitive (with ἠδυνήθητε)→ constative aoristδικαιόω: 'justify, declare righteous'; Paul's central forensic term for acquittal before God (Rom 3:24; Gal 2:16).
ἐνthrough / inpreposition + dative (instrumental — through this one)
τούτῳthis oneDativedative of instrument (the risen Jesus)
πᾶςeveryoneNominativenominative adjective (with ὁ πιστεύων — 'everyone who believes')πᾶς: 'all, every'; the universality of the offer anticipates the Gentile mission.
the oneNominativearticle (substantizing participle πιστεύων)
πιστεύωνwho believesPres Act Ptc Nom Sg Masc · πιστεύωsubstantival participle (subject of δικαιοῦται)→ progressive present (ongoing believing)πιστεύω: 'believe, trust'; the condition of justification — active, ongoing faith.
δικαιοῦταιis justifiedPres Pass Indic 3 Sg · δικαιόωmain verb→ gnomic present (universal truth)δικαιόω: 'justify'; the gnomic present states the standing principle.
40

βλέπετε οὖν μὴ ἐπέλθῃ τὸ εἰρημένον ἐν τοῖς προφήταις·

Watch out, then, that what the prophets have said does not come upon you:

Warning (inferential transition from offer to threat)οὖνThe sermon pivots from offer (vv.38–39) to warning (vv.40–41). βλέπετε ('watch out') is an urgent present imperative. The negative subjunctive μὴ ἐπέλθῃ ('lest it come upon you') expresses a real danger. The citation that follows (Hab 1:5 LXX) is introduced as a prophetic word the audience is at risk of enacting.
βλέπετεwatch out / bewarePres Act Impv 2 Pl · βλέπωmain verb (urgent imperative)→ progressive present imperative (ongoing vigilance)βλέπω: 'see, watch'; used as a warning ('watch out') — a common NT idiom (Matt 24:4; 1 Cor 10:12).
οὖνthereforeinferential conjunction
μὴlestnegative particle (with subjunctive — negative purpose/fear)
ἐπέλθῃcome uponAor Act Subj 3 Sg · ἐπέρχομαιsubjunctive (negative clause of concern)→ constative aoristἐπέρχομαι: 'come upon, befall'; the subject is the prophetic word itself — it 'comes' as divine judgment.
τὸthe thingNominativearticle (substantizing participle εἰρημένον)
εἰρημένονhaving been saidPerf Pass Ptc Nom Sg Neut · λέγωsubstantival participle (subject of ἐπέλθῃ)→ intensive perfect (the standing prophetic oracle)λέγω: the perfect passive participle emphasizes that the word stands, waiting to be enacted.
ἐνinpreposition + dative (locus of citation)
τοῖςtheDativearticle
προφήταιςprophetsDativedative of location (in the prophetic writings)
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.

'Look, you scoffers, marvel and perish! For I am doing a work in your days, a work that you will never believe, even if someone tells you.'

Prophetic citation (Hab 1:5 LXX — warning of unbelievable divine work)asyndetonThe citation from Hab 1:5 LXX diverges from the MT at several points (notably 'scoffers' vs. 'nations'). In its original context, the 'incredible work' was the Chaldean invasion; Paul applies it to the resurrection and the gospel offer — an act of God so unprecedented that hardened hearts will refuse to believe even when told. The warning is ironic: the very people addressed here will fulfill the prophecy by rejecting Paul.
Ἴδετεlook / seeAor Act Impv 2 Pl · ὁράωimperative (opening command of the oracle)→ ingressive aorist imperativeὁράω: 'see'; the command to see directs attention to what God is doing.
οἱyouNominativearticle (with vocative force — 'you who are')
καταφρονηταίscoffersNominativenominative (vocative in function — address to the addressed group)καταφρονητής: 'scoffer, despiser'; LXX Hab 1:5 has 'nations'; the LXX translator (or textual tradition) read בּוֹגְדִים ('traitors/scoffers').
καὶandcoordinating conjunction
θαυμάσατεmarvelAor Act Impv 2 Pl · θαυμάζωimperative (second command — of stunned wonder)→ ingressive aorist imperativeθαυμάζω: 'marvel, be amazed'; but the amazement here is that of paralysis before judgment.
καὶandcoordinating conjunction
ἀφανίσθητεperish / disappearAor Pass Impv 2 Pl · ἀφανίζωimperative (third — climactic judgment)→ ingressive aorist imperativeἀφανίζω: 'make invisible, destroy, cause to disappear'; LXX Hab 1:5; a word of doom.
ὅτιforcausal conjunction (explains why they should marvel/perish)
ἔργονa workAccusativeaccusative direct object (fronted for emphasis)ἔργον: 'work, deed'; the unprecedented divine act — here the resurrection and the gospel.
ἐργάζομαιI am workingPres Mid Indic 1 Sg · ἐργάζομαιmain verb (God speaking — divine 'I')→ progressive presentἐργάζομαι: 'work, do, accomplish'; the cognate accusative (ἔργον ἐργάζομαι) is for emphasis.
ἐγὼINominativeemphatic subject pronoun (God's self-identification)
ἐνinpreposition + dative (temporal sphere)
ταῖςtheDativearticle
ἡμέραιςdaysDativedative of time
ὑμῶνyourGenitivegenitive of possession (within your own lifetime)
ἔργονa workAccusativeaccusative (resumptive — the work)
whichAccusativerelative pronoun (object of πιστεύσητε)
οὐnotnegative particle (with μή = emphatic double negative)
μὴevernegative particle (οὐ μή = emphatic double negative with subjunctive)οὐ μή: the strongest denial in Greek — 'you will certainly/never believe.'
πιστεύσητεyou will believeAor Act Subj 2 Pl · πιστεύωsubjunctive (with οὐ μή — emphatic future denial)→ constative aoristπιστεύω: 'believe'; the very word used for positive response to the gospel — here used to describe its refusal.
ἐάνeven ifconditional particle (ἐάν + subjunctive — concessive)
τιςsomeoneNominativenominative subject (indefinite)
ἐκδιηγῆταιtell in detailPres Mid Subj 3 Sg · ἐκδιηγέομαιsubjunctive (conditional protasis)→ progressive presentἐκδιηγέομαι: 'narrate fully, tell in detail'; the intensive prefix ἐκ- suggests thorough telling — even full explanation will not overcome hardened unbelief.
ὑμῖνto youDativedative indirect object
42

Ἐξιόντων δὲ αὐτῶν παρεκάλουν εἰς τὸ μεταξὺ σάββατον λαληθῆναι αὐτοῖς τὰ ῥήματα ταῦτα.

As they were going out, the people kept begging that these words might be spoken to them the following Sabbath.

Initial response to the sermon — eager requestδέThe genitive absolute (Ἐξιόντων αὐτῶν) suggests the request was made as the missionaries were leaving. The imperfect παρεκάλουν ('kept begging') shows repeated, insistent entreaty. The request for the 'next Sabbath' sets up the explosive gathering of v.44.
Ἐξιόντωνas they were going outPres Act Ptc Gen Pl Masc · ἐξέρχομαιgenitive absolute (temporal)→ progressive presentἐξέρχομαι: 'go out, leave'; the congregation departing from the synagogue.
δέnowtransitional conjunction
αὐτῶνof themGenitivegenitive absolute subject
παρεκάλουνthey kept beggingImperf Act Indic 3 Pl · παρακαλέωmain verb→ iterative/progressive imperfectπαρακαλέω: 'urge, encourage, beg'; the imperfect pictures ongoing, eager entreaty.
εἰςforpreposition + accusative (temporal — aiming toward the next Sabbath)
τὸtheAccusativearticle
μεταξὺnext / in-betweenAccusativeadverb used attributively (the intermediate — i.e., the following Sabbath)μεταξύ: 'between, next'; τὸ μεταξὺ σάββατον = 'the intervening / following Sabbath.'
σάββατονSabbathAccusativeaccusative of time (the next Sabbath)
λαληθῆναιto be spokenAor Pass Inf · λαλέωinfinitive of indirect command (content of παρεκάλουν)→ constative aoristλαλέω: 'speak'; the passive infinitive expresses the request that the words be delivered.
αὐτοῖςto themDativedative of advantage (the recipients)
τὰtheAccusativearticle
ῥήματαwordsAccusativeaccusative subject of infinitiveῥῆμα: 'word, saying'; the specific words of Paul's sermon.
ταῦταtheseAccusativedemonstrative accusative (referring back to the sermon content)
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.

After the synagogue meeting broke up, many of the Jews and devout proselytes followed Paul and Barnabas, who, speaking to them, urged them to continue in the grace of God.

Post-sermon follow-up — first convertsδέThe genitive absolute (λυθείσης τῆς συναγωγῆς) marks the formal end of the service. The 'devout proselytes' (σεβόμενοι προσήλυτοι) are Gentiles who had converted fully to Judaism; they form a bridge audience between the Jewish core and the wider Gentile mission. The exhortation to 'continue in the grace of God' (προσμένειν τῇ χάριτι) is Paul's pastoral follow-up.
λυθείσηςhaving been dissolved / dismissedAor Pass Ptc Gen Sg Fem · λύωgenitive absolute (temporal)→ constative aoristλύω: 'loose, dismiss, dissolve'; the formal dismissal of the synagogue assembly.
δέnowtransitional conjunction
τῆςtheGenitivearticle
συναγωγῆςsynagogueGenitivegenitive absolute subject
ἠκολούθησανfollowedAor Act Indic 3 Pl · ἀκολουθέωmain verb→ ingressive aoristἀκολουθέω: 'follow'; suggests discipleship-level following, not mere physical walking behind.
πολλοὶmanyNominativenominative subject
τῶνof theGenitivearticle (partitive genitive follows)
ἸουδαίωνJewsGenitivepartitive genitive
καὶandcoordinating conjunction
τῶνtheGenitivearticle
σεβομένωνworshipingPres Mid Ptc Gen Pl Masc · σέβωsubstantival participle (partitive genitive group)→ descriptive presentσέβω: 'worship, revere'; σεβόμενοι are the devout Gentile God-fearers/proselytes.
προσηλύτωνproselytesGenitivegenitive (in apposition to σεβομένων — identifying them as proselytes)προσήλυτος: 'proselyte, convert'; a Gentile who had fully converted to Judaism (circumcision, Torah-observance, baptism).
τῷtheDativearticle
ΠαύλῳPaulDativedative indirect object of ἠκολούθησαν
καὶandcoordinating conjunction
τῷtheDativearticle
ΒαρναβᾷBarnabasDativedative indirect object (coordinate with Παύλῳ)
οἵτινεςwhoNominativerelative pronoun (subject of the following clause)
προσλαλοῦντεςspeaking toPres Act Ptc Nom Pl Masc · προσλαλέωadverbial participle (manner)→ progressive presentπροσλαλέω: 'speak to, address'; informal pastoral conversation alongside the formal sermon.
αὐτοῖςthemDativedative indirect object
ἔπειθονurged / persuadedImperf Act Indic 3 Pl · πείθωmain verb→ progressive/conative imperfectπείθω: 'persuade'; the imperfect may be conative ('were trying to persuade') or descriptive of sustained encouragement.
αὐτοὺςthemAccusativeaccusative direct object of ἔπειθον
προσμένεινto continue / remain inPres Act Inf · προσμένωinfinitive of indirect command (content of ἔπειθον)→ progressive presentπροσμένω: 'remain in, continue with'; the goal is perseverance in grace, not a one-time experience.
τῇtheDativearticle
χάριτιgraceDativedative of sphere (to remain in the grace)χάρις: 'grace'; God's unmerited favor; the sphere in which new believers are called to live.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of source
44

Τῷ δὲ ἐρχομένῳ σαββάτῳ σχεδὸν πᾶσα ἡ πόλις συνήχθη ἀκοῦσαι τὸν λόγον τοῦ κυρίου.

On the following Sabbath, almost the whole city gathered together to hear the word of the Lord.

Narrative climax — the city respondsδέσχεδὸν πᾶσα ἡ πόλις ('almost the whole city') is Luke's hyperbolic marker for a transformative response — similar to 'all Jerusalem' coming out to John (Matt 3:5). The scale of the gathering (Jews + Gentiles together) is precisely what provokes the jealousy described in v.45.
ΤῷOn theDativearticle (dative of time)
δέnowtransitional conjunction
ἐρχομένῳfollowing / comingPres Mid Ptc Dat Sg Neut · ἔρχομαιattributive participle (modifying σαββάτῳ)→ descriptive presentἔρχομαι: 'come'; τῷ ἐρχομένῳ σαββάτῳ = 'on the coming/next Sabbath.'
σαββάτῳSabbathDativedative of time
σχεδὸνalmostadverb of approximationσχεδόν: 'almost, nearly'; concedes that the gathering was not literally the entire city.
πᾶσαall / wholeNominativenominative adjective (modifying ἡ πόλις)
theNominativearticle
πόλιςcityNominativenominative subjectπόλις: 'city'; Pisidian Antioch was a significant Roman colony with a mixed population.
συνήχθηgathered togetherAor Pass Indic 3 Sg · συνάγωmain verb→ ingressive aoristσυνάγω: 'gather together, assemble'; the passive may suggest a divine drawing — God was gathering his people.
ἀκοῦσαιto hearAor Act Inf · ἀκούωinfinitive of purpose→ constative aorist
τὸνtheAccusativearticle
λόγονwordAccusativeaccusative direct object of ἀκοῦσαι
τοῦof theGenitivearticle
κυρίουLordGenitivegenitive of source
45

ἰδόντες δὲ οἱ Ἰουδαῖοι τοὺς ὄχλους ἐπλήσθησαν ζήλου καὶ ἀντέλεγον τοῖς ὑπὸ Παύλου λαλουμένοις βλασφημοῦντες.

But when the Jews saw the crowds, they were filled with jealousy and were contradicting what was spoken by Paul, blaspheming.

Adversative — Jewish opposition arisesδέThe sight of the crowds triggers ζῆλος ('jealousy/zeal'). The word is significant: it can mean either jealousy (negative, appropriate here) or zeal (positive — the same word covers both in Greek). The combination ἀντέλεγον … βλασφημοῦντες ('contradicting … blaspheming') escalates from intellectual refusal to verbal abuse. This is the proximate cause of the 'turn to the Gentiles' declaration (v.46).
ἰδόντεςseeingAor Act Ptc Nom Pl Masc · ὁράωadverbial participle (causal — when they saw)→ constative aorist
δέbutadversative conjunction
οἱtheNominativearticle
ἸουδαῖοιJewsNominativenominative subjectἸουδαῖος: the opposition is not all Jews (cf. v.43 — many Jews responded positively) but a specific group of leaders.
τοὺςtheAccusativearticle
ὄχλουςcrowdsAccusativeaccusative direct object of ἰδόντεςὄχλος: 'crowd, multitude'; the large mixed crowd was the visible evidence of the gospel's success.
ἐπλήσθησανwere filledAor Pass Indic 3 Pl · πίμπλημιmain verb→ ingressive aoristπίμπλημι: 'fill'; ironic echo of v.9 where Paul was 'filled with the Holy Spirit' — here the opponents are filled with jealousy.
ζήλουjealousyGenitivegenitive of content (filled with)ζῆλος: 'zeal/jealousy'; here negative — jealousy over the crowds drawn to Paul rather than themselves.
καὶandcoordinating conjunction
ἀντέλεγονwere contradictingImperf Act Indic 3 Pl · ἀντιλέγωmain verb (second)→ progressive imperfectἀντιλέγω: 'speak against, contradict'; persistent verbal opposition to the gospel.
τοῖςwhatDativearticle (substantizing participial clause)
ὑπὸbypreposition + genitive (agent)
ΠαύλουPaulGenitivegenitive of agent
λαλουμένοιςspokenPres Pass Ptc Dat Pl Neut · λαλέωsubstantival participle (dative — object of ἀντέλεγον)→ descriptive presentλαλέω: 'speak'; the ongoing message of Paul is what they contested.
βλασφημοῦντεςblasphemingPres Act Ptc Nom Pl Masc · βλασφημέωadverbial participle (manner — escalating the opposition)→ progressive presentβλασφημέω: 'blaspheme, slander'; the opponents crossed from argument to abuse, possibly denying Jesus or reviling his name.
46

παρρησιασάμενοί τε ὁ Παῦλος καὶ ὁ Βαρναβᾶς εἶπαν· Ὑμῖν ἦν ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον τοῦ θεοῦ· ἐπειδὴ δὲ ἀπωθεῖσθε αὐτὸν καὶ οὐκ ἀξίους κρίνετε ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη.

Both Paul and Barnabas spoke out boldly and said, 'It was necessary for the word of God to be spoken to you first. Since you thrust it away and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles.

Bold declaration — the pivotal turn to the GentilesτεThis is one of the most programmatic statements in Acts. παρρησιασάμενοι ('having spoken boldly') reflects prophetic courage. The logic is precise: necessity → rejection → consequence. ἦν ἀναγκαῖον ('it was necessary') acknowledges the theological priority of Israel in salvation history; ἀπωθεῖσθε ('you thrust away') condemns their active rejection; ἰδοὺ στρεφόμεθα ('we are turning') is the hinge of the chapter. Importantly, Paul and Barnabas turn but do not abandon Jewish ministry (cf. 14:1; 17:1).
παρρησιασάμενοίhaving spoken boldlyAor Mid Ptc Nom Pl Masc · παρρησιάζομαιadverbial participle (manner — with boldness)→ constative aoristπαρρησιάζομαι: 'speak boldly, with frank freedom'; παρρησία is 'boldness, openness'; a key quality of apostolic proclamation in Acts.
τεenclitic particle (joining the two speakers)
theNominativearticle
ΠαῦλοςPaulNominativenominative subject (first)
καὶandcoordinating conjunction
theNominativearticle
ΒαρναβᾶςBarnabasNominativenominative subject (second)
εἶπανsaidAor Act Indic 3 Pl · λέγωmain verb→ constative aorist
Ὑμῖνto youDativedative of advantage (fronted for emphasis)
ἦνit wasImperf Act Indic 3 Sg · εἰμίmain verb (impersonal construction)→ imperfect of necessity
ἀναγκαῖονnecessaryNominativepredicate adjective (impersonal construction)ἀναγκαῖος: 'necessary, compulsory'; δεῖ / ἀναγκαῖον expresses divine necessity in Luke–Acts.
πρῶτονfirstadverb of order (priority of Israel in the gospel offer)πρῶτον: 'first'; echoes Rom 1:16 — 'to the Jew first and also the Greek.'
λαληθῆναιto be spokenAor Pass Inf · λαλέωinfinitive subject of ἦν ἀναγκαῖον→ constative aorist
τὸνtheAccusativearticle
λόγονwordAccusativeaccusative subject of infinitive
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of source
ἐπειδὴsince / becausecausal/temporal conjunctionἐπειδή: 'since, inasmuch as'; introduces the reason for the turn.
δέbutadversative conjunction
ἀπωθεῖσθεyou thrust awayPres Mid Indic 2 Pl · ἀπωθέωmain verb (of the ἐπειδή clause)→ progressive present (ongoing rejection)ἀπωθέω: 'push away, reject, thrust aside'; a strong word for deliberate, forceful rejection.
αὐτὸνitAccusativeaccusative direct object (the word of God)
καὶandcoordinating conjunction
οὐκnotnegative particle
ἀξίουςworthyAccusativeaccusative predicate (in double accusative with κρίνετε)ἄξιος: 'worthy'; they judge themselves (ἑαυτούς) unworthy by their rejection.
κρίνετεyou judgePres Act Indic 2 Pl · κρίνωmain verb (second clause of ἐπειδή)→ progressive presentκρίνω: 'judge'; their rejection is a self-judgment — they declare themselves unworthy.
ἑαυτοὺςyourselvesAccusativereflexive accusative direct object
τῆςofGenitivearticle
αἰωνίουeternalGenitivegenitive adjective (modifying ζωῆς)αἰώνιος: 'eternal, age-long'; the life of the coming age, already available through the risen Christ.
ζωῆςlifeGenitivegenitive with ἀξίους (worthy of eternal life)ζωή: 'life'; ζωὴ αἰώνιος is the Johannine/Pauline phrase for eschatological salvation.
ἰδοὺbeholdattention marker (solemn announcement)
στρεφόμεθαwe are turningPres Mid Indic 1 Pl · στρέφωmain verb (the programmatic turn)→ futuristic/dramatic presentστρέφω: 'turn'; the middle 'we turn ourselves' is the programmatic pivoting from Jewish to Gentile mission focus.
εἰςtopreposition + accusative (direction of the turn)
τὰtheAccusativearticle
ἔθνηGentilesAccusativeaccusative of directionἔθνος: 'nation, Gentile'; τὰ ἔθνη = the non-Jewish peoples; the ultimate horizon of the Abrahamic promise (Gen 12:3).
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 Gentiles, that you may bring salvation to the ends of the earth.'

Scriptural mandate for the Gentile turn (Isa 49:6)γάρThe citation from Isa 49:6 LXX (the second Servant Song) is applied directly to Paul and Barnabas as the continuation of the Servant's mission. In Luke 2:32 it was applied to Jesus; here Paul applies it to the apostolic mission — the Servant's task is now carried out through the messengers of the Servant. This is the theological center of Paul's missionary self-understanding.
οὕτωςthus / soadverb (citation introduction formula)
γάρforexplanatory conjunction
ἐντέταλταιhas commandedPerf Mid Indic 3 Sg · ἐντέλλωmain verb (citation formula)→ intensive perfect (the standing command)ἐντέλλω: 'command, give orders'; the perfect tense signals a mandate still in force.
ἡμῖνusDativedative indirect object (Paul and Barnabas as heirs of the command)
theNominativearticle
κύριοςLordNominativenominative subject
ΤέθεικάI have set / appointedPerf Act Indic 1 Sg · τίθημιmain verb of the citation→ intensive perfect (accomplished appointment)τίθημι: 'set, place, appoint'; the divine appointment of the Servant/missionary as light to the nations.
σεyouAccusativeaccusative direct object (the one appointed)
εἰςaspreposition + accusative (role — as a light)
φῶςlightAccusativeaccusative object of εἰς (predicate role)φῶς: 'light'; the Servant as light for the nations (Isa 49:6 LXX) — ultimately fulfilled in Christ, mediately in his messengers.
ἐθνῶνof the GentilesGenitivegenitive of beneficiary
τοῦso thatGenitivearticle with infinitive (genitive of purpose — τοῦ + inf. = purpose)
εἶναίto bePres Act Inf · εἰμίinfinitive of purpose (with τοῦ)→ gnomic present
σεyouAccusativeaccusative subject of infinitive
εἰςforpreposition + accusative (role/result)
σωτηρίανsalvationAccusativeaccusative object of εἰς (the mission's goal)σωτηρία: 'salvation'; the fullest word for the rescue of humanity from sin, death, and condemnation.
ἕωςto thepreposition + genitive (spatial extent)
ἐσχάτουendGenitivegenitive of extentἔσχατος: 'last, farthest'; ἕως ἐσχάτου τῆς γῆς = Isa 49:6 LXX; also Acts 1:8 — the programmatic geographic scope of the mission.
τῆςof theGenitivearticle
γῆςearthGenitivegenitive (scope of the mission)γῆ: 'earth, land'; the phrase maps onto Acts 1:8's concentric circles ending at 'the ends of the earth.'
48

ἀκούοντα δὲ τὰ ἔθνη ἔχαιρον καὶ ἐδόξαζον τὸν λόγον τοῦ κυρίου, καὶ ἐπίστευσαν ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον.

And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed.

Gentile response — joy, glorifying, believingδέThree verbs capture the Gentile response: ἔχαιρον (imperfect: continued rejoicing), ἐδόξαζον (imperfect: continued glorifying), ἐπίστευσαν (aorist: the definitive act of believing). The final clause (ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον) is the chapter's greatest crux: the perfect passive periphrastic τεταγμένοι can denote divine appointment (predestination) or enrollment/registration (as in a census list). The Lukan context of Acts 2:47 ('those being saved') and the passive voice both favor divine appointment, though the debate continues.
ἀκούονταhearingPres Act Ptc Nom Pl Neut · ἀκούωadverbial participle (temporal — as they heard)→ progressive present
δέandtransitional conjunction
τὰtheNominativearticle
ἔθνηGentilesNominativenominative subject
ἔχαιρονwere rejoicingImperf Act Indic 3 Pl · χαίρωmain verb→ inceptive/progressive imperfectχαίρω: 'rejoice'; joy is the characteristic Lukan response to the gospel (cf. Luke 15; Acts 8:8).
καὶandcoordinating conjunction
ἐδόξαζονwere glorifyingImperf Act Indic 3 Pl · δοξάζωmain verb (second imperfect)→ progressive imperfectδοξάζω: 'glorify, praise'; they honored the word of the Lord — treating it as weighty and precious.
τὸνtheAccusativearticle
λόγονwordAccusativeaccusative direct object of ἐδόξαζον
τοῦof theGenitivearticle
κυρίουLordGenitivegenitive of source
καὶandcoordinating conjunction
ἐπίστευσανbelievedAor Act Indic 3 Pl · πιστεύωmain verb (the decisive act)→ ingressive aorist (came to faith)πιστεύω: 'believe'; the aorist marks the punctiliar moment of conversion, contrasting with the imperfect rejoicing.
ὅσοιas many asNominativerelative pronoun (correlative — those who, as many as)ὅσος: 'as many as, all who'; the correlative limits the number to those appointed.
ἦσανwereImperf Act Indic 3 Pl · εἰμίauxiliary verb (forming the perfect periphrastic with τεταγμένοι)→ imperfect of state
τεταγμένοιappointed / enrolledPerf Pass Ptc Nom Pl Masc · τάσσωperiphrastic perfect (with ἦσαν — the great crux)→ intensive perfect (the standing/abiding appointment)τάσσω: 'arrange, appoint, enroll'; the crux — does this denote (a) divine predestination to eternal life, or (b) personal enrollment/disposition toward eternal life? The passive voice and the perfect both favor (a); the word-field of τάσσω includes military assignment and administrative enrollment.
εἰςforpreposition + accusative (goal/destination)
ζωὴνlifeAccusativeaccusative of goalζωή: 'life'; ζωὴ αἰώνιος = the eschatological life of the new age.
αἰώνιονeternalAccusativeaccusative adjective (modifying ζωήν)
49

Διεφέρετο δὲ ὁ λόγος τοῦ κυρίου δι᾽ ὅλης τῆς χώρας.

And the word of the Lord was spreading throughout the whole region.

Summary notice — geographic spreadδέThe imperfect Διεφέρετο ('was being carried/spread through') is Luke's progress summary — a stylistic feature recurring throughout Acts (cf. 6:7; 12:24; 19:20). The word spreads beyond the city into the whole region (χώρα), demonstrating the unstoppable character of the gospel.
Διεφέρετοwas being spreadImperf Pass Indic 3 Sg · διαφέρωmain verb→ progressive imperfectδιαφέρω: 'carry through, spread'; the passive voice credits the spread to divine momentum, not merely human effort.
δέandtransitional conjunction
theNominativearticle
λόγοςwordNominativenominative subject
τοῦof theGenitivearticle
κυρίουLordGenitivegenitive of source
δι᾽throughoutpreposition + genitive (extension through space)
ὅληςwholeGenitivegenitive adjective (modifying χώρας)
τῆςtheGenitivearticle
χώραςregionGenitivegenitive with διά (through the whole region)χώρα: 'region, territory'; the area surrounding Pisidian Antioch.
50

οἱ δὲ Ἰουδαῖοι παρώτρυναν τὰς σεβομένας γυναῖκας τὰς εὐσχήμονας καὶ τοὺς πρώτους τῆς πόλεως καὶ ἐπήγειραν διωγμὸν ἐπὶ τὸν Παῦλον καὶ τὸν 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 they instigated a persecution against Paul and Barnabas, and expelled them from their district.

Persecution — expulsion from the districtδέThe Jews leverage two groups with social influence: high-status religious women (σεβόμεναι γυναῖκες εὐσχήμονες) and civic leaders (πρῶτοι τῆς πόλεως). This strategy of using elite social networks against the missionaries appears again in Thessalonica (17:5–8). The expulsion (ἐξέβαλον) is not merely social pressure but official civic action, anticipating the pattern in the Diaspora.
οἱtheNominativearticle
δέbutadversative conjunction
ἸουδαῖοιJewsNominativenominative subject
παρώτρυνανstirred upAor Act Indic 3 Pl · παρoτρύνωmain verb→ constative aoristπαροτρύνω: 'incite, stir up'; hapax in NT; to provoke someone to action.
τὰςtheAccusativearticle
σεβομέναςdevout / worshipingPres Mid Ptc Acc Pl Fem · σέβωattributive participle (modifying γυναῖκας)→ descriptive presentσέβω: 'revere, worship'; these are God-fearing women, possibly proselytes.
γυναῖκαςwomenAccusativeaccusative direct object of παρώτρυνανγυνή: 'woman'; high-status religious women were patrons and benefactors of synagogues in the Diaspora.
τὰςtheAccusativearticle
εὐσχήμοναςof high standingAccusativeaccusative adjective (social status marker)εὐσχήμων: 'respectable, of good standing'; these were elite women with civic influence.
καὶandcoordinating conjunction
τοὺςtheAccusativearticle
πρώτουςleading menAccusativeaccusative direct object (second group)πρῶτος: 'first, foremost'; the civic leaders, magistrates, or prominent citizens of the city.
τῆςof theGenitivearticle
πόλεωςcityGenitivegenitive of association
καὶandcoordinating conjunction
ἐπήγειρανstirred up / instigatedAor Act Indic 3 Pl · ἐπεγείρωmain verb (second)→ constative aoristἐπεγείρω: 'stir up against, arouse'; cognate with ἐγείρω — the same family of verbs used for God 'raising up' saviors and the dead, here used for human opponents 'raising up' persecution.
διωγμὸνpersecutionAccusativeaccusative direct objectδιωγμός: 'persecution, pursuit'; from διώκω ('pursue'); formal organized pressure against the missionaries.
ἐπὶagainstpreposition + accusative (adversative — against)
τὸνtheAccusativearticle
ΠαῦλονPaulAccusativeaccusative object of ἐπί
καὶandcoordinating conjunction
τὸνtheAccusativearticle
ΒαρναβᾶνBarnabasAccusativeaccusative (coordinate with Παῦλον)
καὶandcoordinating conjunction
ἐξέβαλονexpelled / cast outAor Act Indic 3 Pl · ἐκβάλλωmain verb (third)→ constative aoristἐκβάλλω: 'cast out, expel'; the same verb used for casting out demons — the opposition is spiritually charged.
αὐτοὺςthemAccusativeaccusative direct object
ἀπὸfrompreposition + genitive (separation)
τῶνtheGenitivearticle
ὁρίωνborders / districtGenitivegenitive of separationὅριον: 'boundary, border, territory'; they were expelled from the entire civic territory, not just the city.
αὐτῶνtheirGenitivegenitive of possession
51

οἱ δὲ ἐκτιναξάμενοι τὸν κονιορτὸν τῶν ποδῶν ἐπ᾽ αὐτοὺς ἦλθον εἰς Ἰκόνιον.

But they shook off the dust from their feet against them and went to Iconium.

Prophetic witness act — departure to IconiumδέThe shaking off of dust (ἐκτιναξάμενοι τὸν κονιορτόν) is a symbolic prophetic act commanded by Jesus in Luke 10:11, signifying that the missionaries have discharged their responsibility — the blood of rejection is on those who rejected, not on the heralds. The movement to Iconium continues the first journey narrative (Acts 14:1).
οἱtheyNominativearticle (used as demonstrative pronoun)
δέbutadversative conjunction
ἐκτιναξάμενοιhaving shaken offAor Mid Ptc Nom Pl Masc · ἐκτινάσσωadverbial participle (antecedent action — prophetic gesture)→ constative aoristἐκτινάσσω: 'shake off'; the middle voice reflexive — they shook the dust off themselves; commanded by Jesus for towns that reject the gospel (Luke 10:11; Matt 10:14).
τὸνtheAccusativearticle
κονιορτὸνdustAccusativeaccusative direct object of ἐκτιναξάμενοικονιορτός: 'dust'; the dust of the city symbolizes the missionaries' departure and the city's responsibility for its rejection.
τῶνof theGenitivearticle
ποδῶνfeetGenitivegenitive of source (dust from their feet)πούς: 'foot'; the feet that walked in the city; the dust clings from the journey.
ἐπ᾽againstpreposition + accusative (adversative — against them)
αὐτοὺςthemAccusativeaccusative object of ἐπί (those who rejected)
ἦλθονcameAor Act Indic 3 Pl · ἔρχομαιmain verb→ constative aorist
εἰςtopreposition + accusative (goal)
ἸκόνιονIconiumAccusativeaccusative of goalἸκόνιον: modern Konya in south-central Turkey; the next major city on the Via Sebaste; Paul and Barnabas will preach there in Acts 14:1.
52

οἵ τε μαθηταὶ ἐπληροῦντο χαρᾶς καὶ πνεύματος ἁγίου.

And the disciples were continually filled with joy and with the Holy Spirit.

Closing summary — the new community remainsτεThe chapter ends not with the departing missionaries but with the remaining disciples — a new community left behind in Pisidian Antioch. The imperfect ἐπληροῦντο ('were being filled') describes a continuing, renewable state. The two things with which they are filled — joy (χαρά) and the Holy Spirit (πνεῦμα ἅγιον) — are the marks of genuine Christian community in Acts (cf. Acts 2:4; 13:9). Joy despite persecution is a Pauline and Lukan distinctive (1 Thess 1:6).
οἵtheNominativearticle (demonstrative force)
τεenclitic particle (connecting to the preceding)
μαθηταὶdisciplesNominativenominative subjectμαθητής: 'disciple, learner'; the new believers left behind at Pisidian Antioch form the first church of the interior mission.
ἐπληροῦντοwere being filledImperf Pass Indic 3 Pl · πληρόωmain verb→ progressive/iterative imperfect (repeated or ongoing filling)πληρόω: 'fill'; the passive voice attributes the filling to God; the imperfect suggests ongoing renewal, not a single experience.
χαρᾶςwith joyGenitivegenitive of content (filled with joy)χαρά: 'joy'; the characteristic fruit of the Spirit (Gal 5:22) and the mark of genuine reception of the gospel (Luke 2:10; 1 Thess 1:6).
καὶandcoordinating conjunction
πνεύματοςSpiritGenitivegenitive of content (filled with the Holy Spirit)πνεῦμα: 'spirit'; the Holy Spirit — the chapter began with the Spirit commissioning Paul (v.2) and ends with the Spirit filling the new community.
ἁγίουholyGenitivegenitive adjective (modifying πνεύματος)