Kisah Para Rasul 4:36

4:36 So Joseph, a Levite who was a native of Cyprus, called by the apostles Barnabas (which is translated “son of encouragement”), ¹ 

Kisah Para Rasul 11:22

11:22 A report ²  about them came to the attention ³  of the church in Jerusalem, ⁴  and they sent Barnabas ⁵  to Antioch. ⁶ 

Kisah Para Rasul 13:1-2

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ⁷  Barnabas, Simeon called Niger, ⁸  Lucius the Cyrenian, ⁹  Manaen (a close friend of Herod ¹⁰  the tetrarch ¹¹  from childhood ¹² ) and Saul. 13:2 While they were serving ¹³  the Lord and fasting, the Holy Spirit said, “Set apart ¹⁴  for me Barnabas and Saul for the work to which I have called them.”

Kisah Para Rasul 13:50

13:50 But the Jews incited ¹⁵  the God-fearing women of high social standing and the prominent men of the city, stirred up persecution against Paul and Barnabas, and threw them out ¹⁶  of their region.

Kisah Para Rasul 14:12

14:12 They began to call ¹⁷  Barnabas Zeus ¹⁸  and Paul Hermes, ¹⁹  because he was the chief speaker.

Kisah Para Rasul 15:36-37

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return ²⁰  and visit the brothers in every town where we proclaimed the word of the Lord ²¹  to see how they are doing.” ²²  15:37 Barnabas wanted to bring John called Mark along with them too,

[4:36]  ¹ sn This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11.

[11:22]  ² tn Grk “Word.”

[11:22]  ³ tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.

[11:22]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:22]  ⁵ tc ‡ Most mss read the infinitive “to travel” after “Barnabas.” διελθεῖν (dielqein) is found before ἕως (Jews) in D E Ψ 33 Ï and some versional mss. It is lacking in Ì⁷⁴ א A B 81 1739 pc and some versional mss. Although the infinitive with ἕως fits Lukan style, it has the appearance of a scribal clarification. The infinitive has the earmarks of a Western expansion on the text and thus is unlikely to be original. NA²⁷ has the infinitive in brackets, indicating doubt as to its authenticity.

[11:22]  ⁶ sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.

[13:1]  ⁷ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[13:1]  ⁸ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ⁹ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ¹⁰ sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ¹¹ tn Or “the governor.”

[13:1]  sn A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage.

[13:1]  ¹² tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[13:2]  ¹³ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ¹⁴ tn Or “Appoint.”

[13:50]  ¹⁵ tn For the translation of παρώτρυναν (parwtrunan) as “incited” see BDAG 780 s.v. παροτρύνω.

[13:50]  ¹⁶ tn BDAG 299 s.v. ἐκβάλλω 1 has “throw out.” Once again, many Jews reacted to the message (Acts 5:17, 33; 6:11; 13:45).

[14:12]  ¹⁷ tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  ¹⁸ sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  ¹⁹ sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).

[15:36]  ²⁰ tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.

[15:36]  ²¹ tn See the note on the phrase “word of the Lord” in v. 35.

[15:36]  ²² tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.